Great Centre of oriental learning

by Dr. K. M. P. Kulasekara

The Vidyalankara Pirivena which was started in a cadjan hut with meagrefunds showed a kind of independence from the very outset.

At its very inception, although its counterpart, the Vidyodaya Pirivena obtained a grant-in-aid from the colonial government, the Vidyalankara Pirivena, in order to emphasize its anti-colonial attitude and stance, and to preserve its autonomy, decided to forego government assistance.

Within a short period of time they developed into very respected and great centres of oriental learning under their head monks.

The Vidyalankara Pirivena in particular gradually reached its academic excellence under the guidance of learned monks such as Ven. Sri Dharmaloka, Ven. Sri Dharmarama, Ven. Lunupokune Sri Dharmananda, Ven. Kiriwattuduwe Sri Prannasara and Ven. Yakkaduwe Sri Prannarama. Being erudite and profound scholars in oriental languages and literature, they edited a large number of classical Sinhala, Pali and Sanskrit literary works.

It should be noted here that in 1890 Ven. Sri Dharmarama was able to recreate the lost Sanskrit literary work, Janakiharana ascribed to Kumaradasa, the Sinhala poet by sheer working with the commentary which was available at the time.

This is an unsurpassed piece of creative scholarly work. Besides, these monks developed scholastic traditions which protected the Sinhalese language and literature from further decay. Comparing the development of traditions of learning at Vidyodaya and Vidyalankara, Ananda Guruge observes thus: 'Each had its own system of spelling in Sinhala as well as linguistic usages.

Each showed partiality to certain texts and their editions when prescribing literary works in Sinhala, Pali and Sanskrit. The Vidyodaya Pirivena was generally conservative whether it be in matters of scholarship or of attitudes to socio-cultural and political issues.

It favoured in-depth mastery of traditional knowledge and scarcely embarked on experimentation or innovation. The Vidyalankara Pirivena in contrast displayed a more progressive attitude in all aspects.

It experimented with modern literary forms, adopted new methods of instruction and promoted creativity in literature and art. It also participated in active political and social agitation, often risking the likelihood of being embroiled in controversy.'

In 1928, the number of students who studied in the Pirivena was 105 among whom 93 were monks which 12 were lay students. This number increased to 135 in 1932 among whom 113 were monks and 22 were lay students and to 206 in 1946 among whom 151 were monks and 55 were lay students.

In 1959, the total number of students at Vidyalankara was 263 among whom 132 were monks and 131 were laymen.

It should also be noted here that the Vidyalankara Pirivena inspired the establishment of a number of Pirivenas throughout the country affiliated to it. This prestigious educational institute was also instrumental in the establishment of two schools at Kelaniya, namely Sri Dharmaloka Vidyalaya in 1947 and Gurukula Vidyalaya in 1948 which have become today leading schools in the Gampaha District.

The high level of scholarship and learning at Vidyalankara was able to attract foreign students who were interested in studying oriental languages and Buddhism. This resulted in the gradual increase of both Asian and European students who studied at Vidyalankara over the period of time.

Some of them were Sri Rahula Sanskrtyayana, Ven. Ananda Kaushalyayana, Ven. Jagadisa Kasyapa, Shanta Bhikshu Shastri, Anantaratna Bhatta, Vishuddhananda Adhivashu Banerji and Nagajuna Vathsayana who came from Asian countries and Tritsbish Lincoln and Herman E. Taylor who came from European countries.

The Vidyalankara Pirivena played a positive role in national issues and displayed progressive atitudes throughout. It allied itself with the progressive forces of the time against the government and was generally inclined towards an egalitarian ideology.

Through the medium of its own journal published under the title 'Kalaya', it took a firm stand in favour of free education.

The educational reforms proposed by C. W. W. Kannangara were carried through amidst strong opposition and in this victory the Vidyalankara Pirivena played a very positive and decisive role.

Besides, the Kalaya carried feature articles on contemporary issues such as the role of the Bhikku in politics, the compatibility of Marxism with Buddhism, the change over of the medium of instruction to Swabhasha, the recognition of Buddhism as a State religion and so forth.

It generally represented the ideas, attitudes and aspirations of the Sinhala Buddhists who were experiencing a resurgence and who increasingly resented the privileged position occupied by the western educated elite.

It was through the push of such socio-cultural forces that the Vidyalankara Pirivena entered the political arena. In the 1950s it identified itself with the forces popularly known as the Pancha Maha Balavegaya meaning the Sanga, Veda, Guru, Govi and Kamkaru all under-privileged groups under the prevailing socio-economic conditions in Sinhalese society. The Bhikkus of the Pirivena played a significant role in the socio-cultural and political upheaval which steered the Mahajana Eksath Peramuna to its election victory in 1956.

Thus, the above discussion makes it clear that the Vidyalankara Pirivena which was established as a part of the Buddhist revival during the late nineteenth century and which became a great centre of oriental learning very soon has made a tremendous contribution to the cultural, educational and national development of the country.