It is the beginning of the 20th century, 1901. A group of Buddhists in Bambalapitiya who have formed a Buddhist society called 'Dharma Samagama' in the 1880's decide to invite a young monk to occupy a small hall where they are holding sermons regularly. The monk accepts the invitation and is brought in procession to the 'bana saalawa'. He occupies the single room in the premises.
'Vajiraramaya', was named after the resident monk, Venerable Pelene Siri Vajiranana Thera who had obtained higher ordination (upasampada) the previous year (1900) having been ordained in 1895 at the age of 17. The road is named Vajira Road.
The donation of a block of land by Muhandiram P.J. Kulatilleka in 1909 with two rooms and a library provided a little more space for the monks to reside and do their studies under the chief monk. Till then pupil monks had occupied makeshift cubicles in the hall separated by hanging robes.
The story of Vajiraramaya is synonymous with Venerable Pelene Vajiranana Thera - how he transformed a preaching hall to a world renowned Buddhist institution, how he built up a community of monks who became Buddhist missionaries spreading the teachings of the Buddha worldwide, how he nurtured Buddhists to be a pious, devoted and committed part of society, how he guided the younger generation to be useful citizens, and how he moulded society to follow virtuous lives through his writings and sermons.
Under his leadership and guidance, the Vajirarama monks stood out from the rest. They were disciplined and looked different even in their external appearance. They rejected the bright yellow robe where artificial dyes were used. Instead, they prepared the traditional dye using a mix of the bark of the 'nuga' tree and the yellow kernel of the jak tree. The preparation known as 'pandu' gave a brownish shade instead of the yellow and was soon identified as the 'Vajirararama colour'.
The Vajirarama monks used the bowl to have their alms and preferred to go on 'pindapatha'.
Another feature was their strict adherence to the principle that monks should not touch money. They got a 'kepakaru' - a lay attendant - to accompany them to deal with any money transactions.
At a time when there was general resentment to monks learning English.
The success of Ven. Narada and Ven. Piyadassi Thera in their global missionary work was due to their knowledge of English.
Pelene Maha Nayaka Thera changed the style of delivering sermons. The customary all-night bana preaching was reduced to a one-hour sermon. The content too changed. Instead of relating a Jathaka story, a more meaningful topic was selected to explain the teaching of the Buddha. When radio broadcasts of sermons began in 1928, the first sermon was delivered by Pelene Maha Nayaka Thera. An enthusiastic band of listeners was soon built up.
Another Vajirarama tradition is the planned programme on a Poya day. This was started prior to the Full Moon Poya day being declared a public holiday, by monks led by Madihe Pannasiha Maha Nayaka Thera (who succeeded Pelene Maha Nayaka Thera) on the last Saturday of the month. It soon became popular and is being implemented on Poya days in most temples.
The rich Vajirarama tradition has helped uplift the Sasana and society.
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