Historical Overview of Education in Sri Lanka
1.1 Ancient Period - (543 BC - 1500 AD)
1.2 Portuguese and Dutch Periods - (1500 - 1658 AD)
1.3 The British Period - (1796 - 1948 AD)
1.4 Period After Independence - 1948 - Date)
1.1 Ancient Period (543 BC - 1500 AD)
As the early history of Sri Lanka reveals close affinity and cultural contact with North India it can safely be assumed that the concepts prevailing in India from Vedic times must have had their impact on Sri Lanka.
The Ceylon Chronicles, Mahawamsa and Dipawansa deal with the history of Ceylon (Sri Lanka) from the arrival of Vijaya and his followers in the sixth century BC. The history before the time of king Devanampiyatissa (250 - 210 BC) is so much intertwined with myth and legend that it is not easy to sift the facts from the legendary embellishments. From the very beginning, since the arrival of Vijaya and his followers about the year 543 BC, the Brahmins enjoyed a prominent status in Sri Lanka. The descendants of the royal family received their education under the Brahmins, in their homes ( 'Gurukula' or 'Gurugedara' ).
Period from 200 BC - 1500 AD
With the introduction of Buddhism to Sri Lanka by Arhanth Mahinda, during the reign of King Devanampiya Tissa 236 years after the passing away of the Buddha, a firm foundation was laid for Buddhist Civilization and for a Buddhist Education System. After the introduction of Buddhism the establishment of monastic institutions was chiefly responsible for the spread of education. Pirivenas or monastic colleges primarily intended for the education of clergy also had lay students.
The first such institution which helped the continuation of the study of languages and Buddhism for many centuries was set up at the Mahavihara in Anuradhapura. This paved the way for the discontinuation of the "Gurugedara" or "Gurukula" system (home of the teacher) and for the establishment of a system of Buddhist Education Institutions. The Monks soon became proficient in the teachings of the Buddha and the village monastery gradually became the centre of learning for the area. All this religious knowledge was handed down orally for generations. Bhikkus who had a particular section of the Dhamma in Pali committed to memory communicated the same to the pupils until the latter in their turn, could recite that section by heart. It was not for the reason that the art of writing was unknown at that time that the Dhamma together with the lore that was ancillary to it was handed down orally for 200 years after the introduction of Buddhism to Sri Lanka. Inscriptions have been engraved on rocks in caves occupied by monks and writing material like the bark of trees, leaves of the palm tree, strips of bamboo were no doubt in use among certain groups of people.
King Vattagamini (103 BC) extended his patronage to another monastic college, the Abhayagirivihara at Anuradhapura, which broke away from the earlier establishment and in the course of time became their rival. The Teachers of Abhayagirivihara often differed from those of the Mahavihara in the interpretation of the Dhamma. The members of Mahavihara and their rivals engaged themselves in propagating their faith in neighbouring countries and it is possible that these Bhikkus acquired a knowledge of the languages in which they were expected to preach.
During the reign of King Mahasen, Jethavanarama monastery was founded, where the curriculum was not confined only to religion, but also other languages, history of many countries, Vedic and Post - Vedic literature, medicine, astronomy, poetry, architecture etc.
As more and more monasteries or temples opened up in villages, more villagers started to come to listen to the Bhikkus preaching the Dhamma, and these temples became the institutions for primary education. The Pirivena where the Bhikkus received their education in the Dhamma became the institution for secondary education; and the Mahavihara with learned staff, facilities for research and libraries turned out to be the centre for tertiary education.
During the Polonnaruwa period ( 1073 - 1215 AD) more pirivenas were started and the curriculum included Sinhala and other languages, art, etc. Non formal education provided an education of a very high standard in subjects like Weaving, Metal work, gold and silver work, Clay pottery, tailoring, architecture, town planning, construction of irrigation systems, Art and painting, literature etc. This trend continued during the Dambadeniya period too.
The following examples could be cited as testimony to the high level of education and engineering knowledge maintained during the Anuradhapura and Polonnaruwa periods.:
Architecture: Ruwanweli , Jethawana and Abhayagiri Dagobas.
Engineering, Hydrology and Irrigation : Large Tanks (reservoirs) in Anuradhapura and Polonnaruwa, the system of irrigation canals like Yodha Ela, and the dams built across Mahaveli river at Elahera and Minipe.
Art and Painting: Sigiriya Frescos
Sinhala Language: Sigiri graffiti
Unfortunately the knowledge in technology has not been committed to writing and is lost to the future generations.
During the Dambadeniya Period (1232 - 1271AD ) many more Pirivenas such as Maha Mahinda Pirivena, Buwanekaba Pirivena, Perakumba Pirivena, Prathiraja Pirivena and Mayurapada Pirivena were started and many Buddhist literature books - Pujawaliya, Saddharmaratnawaliya, Attanagalu Wansaya were written. The number of Buddhist education institutions increased gradually and by 1500 AD there were several Pirivenas which became famous due to the Bhikkus who contributed immensly for the development of the Sinhala Language and Literature. Some of these institutions were:
1. Thotagamuwe Sri Vijayaba Pirivena - (Thotagamuwe Sri Rahula Thero)
2. Veedagama Ghanananda Pirivena - (Veedagama Maithree Thero)
3. Keragala Padmawathie Privena - (Keragala Vanaratana Thero)
4. Pepiliyane Sunethradevi Pirivena - ( Named after the Kings Mother)