Buddhist Spectrum

Vidyalankara Pirivena:

Its contribution to cultural and educational development

Dr. K.M.P. Kulasekera

The re-emergence of Pirivenas during the latter part of the nineteenth century marked an important landmark in the history of education and national development of Sri Lanka.

One could argue that this marks only a revival of the medieval centres of learning such as Vijayabahu Pirivena at Totagamuwa, Padmavati Pirivena at Keragala, Sunetradevi Pirivena at Pepiliyana, Sri Gnanananda Pirivena at Raigama and the Irugal Kulatilaka Pirivena at Devundara which existed during the Kotte period.

But the socio-economic and political conditions which led to the rise of the Pirivenas in the late nineteenth century and the contribution they made not only to the field of education but also to the social and national development of the country clearly demonstrate that they were much more than a mere revival of medieval centres of education.

From about the sixteenth century onwards there was a decline in both the Sangha organization and Buddhist education which was totally under the monks and which was flourishing during the fifteenth century. Some of the factors which led to this decline were the political confusion, the lack of State patronage and the destructive policies of the Western rulers.

The British, though they assured protection to Buddhism, considered that Buddhist education which was conducted in temples was not of much relevance and importance. They continued to propagate English education and to render support and patronage to missionary activities and education in this country.

As a reaction to this British attitude and to the missionary educational policy and as a movement to arrest the decline of Buddhism and Buddhist education there developed a Buddhist revival during the second half of the nineteenth century.

This development was associated with certain economic and social changes which were taking place at the time.

Most important among them were the development of economy on capitalist lines and the rise of a Sinhala educated middle class and a Sinhala Buddhist intelligentsia. A distinguishing feature of this social group was its firm commitment to the course of Buddhism and the development of the Sinhalese language as a literary medium.

Socially, their emergence was a self-assertion of a group of people who sensed a feeling of insecurity amidst rapid socio-economic changes under the colonial rule.

Besides, this Buddhist revival could also be viewed as an expansion, in the low-country areas of the religious and literary revivalist movement which took place in the Kandyan provinces under the leadership of Ven. Velivita Asarana Sarana Saranankara Sangharaja during the eighteenth century.

Ven. Valane Siddhartha who received his education under Ven. Velivita Saranankara founded a Pirivena at Ratmalana in 1849 and this paved the way for the emergence of Vidyodaya and Vidyalankara Pirivenas.

Ven. Hikkaduwe Sri Sumangala and Ven. Ratmalane Sri Dharmaloka both of whom were the pupils of Ven. Valane Siddhartha, respectively founded the Vidyodaya Pirivena in 1873 at Maligakanda and Vidyalankara Pirivena in 1875 at Peliyagoda.

Although the Vidyalankara Pirivena was started in a cadjan hut with meagre funds it 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 re-create 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.'

At the beginning the curriculum of the Vidyalankara Pirivena was mainly limited to the subject areas such as Buddhism, Pali, Sinahala and Sanskrit but later on subjects like History, Archaeology, Arithmetic, English, Tamil Geography, Hygiene and Psychology were also included in it.

The student population at Vidyalankara rapidly increased over this period of time. 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 leading schools in the Gampaha District today.

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 Kaushalyayna, Ven. Jagadisa Kasyapa, Shanta Bhikkhus Shastri, Anantarama 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 attitudes 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 represent 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 underprivileged 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.

The writer is a Senior Lecturer in History, University of Kelaniya.

Ven. Gangodawila Soma Thera -'forthright' one

Sachitra Mahendra

He was truly a disciple of the Buddha, who had that ability to be 'ujupatipanno' forthright. He was admired even by non-Buddhists for that quality alone. He was posthumously respected with a yellow flag raised in almost every household both Buddhist and non-Buddhist. Venerable Gangodavila Soma thus became a household name in every corner of the society.

Born on April 24th, 1948 in Gangodavila, Ven. Soma Thera, then known as Somarathne, was the eldest of a family of four.

Having started his primary education at Ananda Shastralaya, Kotte, Somarathne had his secondary education at Thurstan College, Colombo. Somarathne was to pursue more Buddhism than any other subject.

It is that much that the Chief Prelate of Bambalapitiya Vajiraramaya had no qualms in handing the teaching job to the Dhamma Wizard who was still in Grade 8! Ven. Soma's Dhamma journey hence had a gracious launch.

Ven. Soma Thera's funeral, no doubt, is one of Sri Lanka's largely attended funerals in the century. What is remarkable about Ven. Soma Thera is that he was well-versed in the Thripitaka, the three canons of Buddhism - a rare privilege a monk can ever claim.

Having dedicated his life for the Dhamma, Ven. Soma Thera studied the Thripitaka thrice. Obviously, anybody coming to him to get a Dhamma issue solved, would not return empty handed.

It is essential to discuss Ven. Gangodawila Soma Thera's intellectual contribution in this background. During his short and busy life, he has authored 10 publications including one English book titled 'Buddha - Get to know him'.

The book reviews the nine great spiritual qualities of the Buddha; this is quite familiar to the average Buddhist starting from 'Itipiso Bhagava Arahan...' and so on. Ven. Soma Thera's effort in authoring 'Buddha - Get to know him' is to annotate the nine great qualities.

A similar effort was carried out in the posthumously famed 'Buddha Stupa'. In 'Buddha Stupa' Ven. Soma Thera emphasises the need of concentrating the Buddha's nine great qualities for a calm and serene mind.

The mind of such a being can be compared with a Buddha Stupa, a Buddhist shrine. 'Buddha Stupa', I feel, is his most serious work, as it provides a detailed chapter-wise analysis of the nine great qualities of the Buddha.

Another intellectual exercise Ven. Soma Thera is annotating the Dhammapada, a Buddhist text consisting 423 stanzas.

Having explored various related texts written in explanation of Dhammapada like 'Dhammapada Purana Sannaya', 'Saddharma Sagaraya' and 'Dhammapada Pradeepaya', Ven. Soma Thera undertook a notable attempt to further simplify the text so that it will be of maximum use to the common reader. Even a single stanza would be useful in rectifying one's mistakes - so obviously it is a mirror that reflects one's own self.

'Sithata Sahana Dena Budu Bana' (Buddhist Sermons for Consolation) was based on weekly Dhamma articles published in Sunday Divaina.

The book addresses the present-day society's chaos. Ven. Soma Thera explicitly describes how Buddhism can be practically applied in the present-day society. 'Deshaya Surakina Ran Asipatha' (The Golden Sword that Protects the Country) basically speaks about the need to defeat the terrorism.

The soldier in the battlefield, according to Ven. Soma Thera, is not an assassin. The soldier's main intention is to save the country from terrorism. He is more engrossed in killing a terrorist rather than a human being.

'Rahula Matha' (Mother of Rahula) is his first book based on the life of Princess Yasodhara, Prince Siddhartha's wife. He explains the way the princess gradually renounced the palatial luxuries to become a spiritually elevated asset of the Buddhist order. The book is said to have inspired many young ladies on their spiritual activities.

'Deva Sankalpaya haa Bauddha Akalpa' (Concept of God and the Buddhist Attitude) discusses much of his commonly discussed viewpoints on the God concept in Buddhism. Although Buddhism does not entertain the concept of Almighty God, the doctrine accepts the existence of many gods superior to that of humans.

This does not imply that the humans should venerate the gods. With these concepts, Ven. Soma Thera strictly stood against the presence of Devalayas in the Buddhist temples. Thilak Senasinghe, Chamika Munasinghe and Indu Perera are three pioneering authors who have documented Ven. Gangodavila Soma Thera's dhamma sermons.

Thilak Senasinghe has recorded the late bhikkhu's standpoint against the heretic concepts prevalent in the Buddhist society.

Chamika Munasinghe has written a number of books containing the Venerable's Dhamma vision. Indu Perera has authored Ven. Soma Thera's biography, which is certainly an interesting for a student of the late spiritual scholar's life.

([email protected])

*****

Buddha Pradeepa Daily News Vesak Journal - 2008

We invite Venerable erudite Bhikkhus and Buddhist Scholars to contribute articles to the Daily News Vesak Journal - 2008 - Buddha Pradeepa. Snail mail: Editor, Buddha Pradeepa, Daily News Editorial, Lake House, Colombo 10.

E-mail: [email protected] (attention: Malini Govinnage)

*****

The Dhammapada

The Bhikkhu who is calm in body, calm in speech, calm in mind, who is well-composed, who has spewed out worldly things is truly called a peaceful one. Bhikkhu Vagga - The Dhammapada