The Life of Somdet Phra Mahàsamaõa Chao Krom Phrayà Vajiranànavarorasa
One of the royal children of His Majesty King Mongkut, His Royal Highness Prince Vajiranànavarorasa, the tenth Sangharàja of the present Ratanakosin period, was born on the 12th of April b.e. 2402. It was said that at the time of his birth the clear blue sky became suddenly overcast and there burst forth a heavy rain which soon inundated the palace grounds. His royal father, taking this as a prophetic omen of cool and delight associated with his birth, named him Manussanàga, referring to an event that took place soon after Lord Buddha’s Enlightenment. This was when He sat in the rain absorbed in an ecstatic contemplation of the reality of his Enlightenment.
A Nàga King, impressed by the sight, came to offer protection by spreading his hood over the Buddha’s head and coiling himself around the Buddha’s body. The term Nàga besides meaning ‘Serpent’, also refers to an elephant, which is symbolic of strength and endurance and is one of the epithets of Lord Buddha and the Arahants. Brought up as a royal prince, he was educated by the best teachers that could be found. Besides studying Thai and Pàli, he was among the first group of royal children who studied English under Mr. Francis John Patterson, a serious teacher who was strict in enforcing discipline as well as earnest in teaching English.
But with his patience and intelligence, Prince Manussanàga together with Prince Diswara (or Prince Damrong, pioneer in the field of Thai history and archaeology), became the teacher’s most favourite pupils. This English teacher had also been His Majesty’s tutor for some time. He entered the Sangha at the age of twenty and after this dedicated all his time and energy to studying the Pàli Canon until he was well versed in the Dhamma and was able to teach all grades of Pàli classes at that time. But it was long before he was appointed Sangharàja with full power and responsibility to manage Sangha affairs. After becoming Sangharàja he never wasted his time in seeking personal comfort or relaxation.
On the contrary, he worked indefatigably to improve the level of knowledge and the standard of behaviour of bhikkhus at that time. There were not many bhikkhus who had a sound basis of knowledge or a reasonable Faith consistent with the spirit of Buddhism. Buddhist education was then rather an individual affair, with each taking the subjects he liked in the way he pleased. Most were satisfied with what had been traditionally handed down and were practically unable to distinguish the special characteristics of Buddhism from other faiths.
Thus in many cases they preferred only the superficial aspect of the truth, with a consequent laxity in the Vinaya and, ignorant distortion of the Dhamma. Even the way bhikkhus preached was haphazard and the language used was generally too old or too high to appeal intelligently to the ordinary mind. The examination procedure in Buddhist education was still conducted orally and individually, there being yet no written examination. This method, besides being a very tiring job both for the students and the examiners, was very slow and could not cope with the ever-growing number of students each year. Seeing this disadvantage he introduced the method of written examination, which saves time and yields more accurate results.
Apart from laying down several more courses of Buddhist study in the new style both for bhikkhus and laymen, his literary output was enormous. This included works of the most varied nature both in Pàli and Thai: text-books, sermons, translations, explanations and discussions or comments. Some of them were composed specially for bhikkhus, dealing with the subtle aspect of the truth, whereas others were prepared for laymen concerning the obvious aspect of the truth suitable to their immediate need and condition. As for those in the form of a commentary, there is a valuable work named, “The Entrance to the Vinaya”.
This is a set of three volumes, full of interesting facts concerning the Vinaya or Monastic Discipline based on documentary evidence with a detailed and enlightening discussion of each article of the Pàñimokkha (Fundamental Rules), reflecting the author’s extensive research, penetrating insight and a spirit of tolerance that cannot always be found combined in so great a personage. All this, however, shows only his benevolent achievement in the field of Buddhist education. The products of his pioneering spirit and democratic character born of his discernment are by no means less significant. But with the space at our disposal it is practically impossible to mention in detail what he has done selflessly for the sake of the development of Buddhism in our country.
Suffice it to say that the situation of Buddhism when he took leave of us was far different from the one when he took over. His legacy to us, in the form of a much improved method of administration within the Sangha and of hundreds of valuable books still loved today as they were in his time, is and shall be a living witness to his great life and work, with his name and memory for ever revered by the coming generations, as it is by the present one.
As a Sangharàja he willingly devoted his life to the progress of Buddhism and the welfare and happiness of the bhikkhus all over the land. As a bhikkhu he regarded himself as a member of the Sangha who was allowed no special privilege as far as the Vinaya was concerned and who, in spite of his birth and authority, was friendly, accessible and informal to everyone. As a scholar no cost was ever spared by him to raise the standard of study and practice in our land.
The compilation of hundreds of literary works, some of which were written at the expense of his own health, is plain evidence of his noble virtue. Then came the time when his sojourn in this physical existence came to an end. This was on the 2nd of August b.e. 2464, when he realized that his death would soon take place. In fact he had known even before that time that his illness was to be his last. So he committed his body to doctor’s care, never once making any complaint. But inside he was dwelling constantly in his mind on the essential Buddhist teaching of Impermanence, Dukkha and Ownerlessness.
Thus, in spite of his sufferings and exhaustion he managed to keep his mind peaceful and indifferent to the condition of the coarse, physical body until his end, which he readily welcomed, in the same manner as his august father King Mongkut, with the following last words of his own:— Conditions (of mind and body) are unstable, things sure to deteriorate, bound about in continuity. Conditions (of mind and body) are dukkha what else could be expected of them? Conditions (of mind and body) are ownerless going on according to supporting factors.
By Somdet Phra Sangharàja Pussadeva of Wat Ràjapratisñhasthita Mahàsãmàràma.