Viyahapannatti 9.33: Uddeśaka 33: kuṃḍagrāma

At that time, in that period, there was the city of Māhaṇakuṇḍaggāma—a description [as elsewhere]. There was the Bahusālaa caitya—a description [as elsewhere]. In that city of Māhaṇakuṇḍaggāma lived a brāhmaṇa named Usabhadatta—wealthy, illustrious, prosperous, up to: unassailable by many people; well-versed in the essence, memorizer, and master of the four Vedas, namely the Ṛgveda, Yajurveda, Sāmaveda, and the Atharvaveda as the fourth, with Itihāsa as the fifth and the Nighaṇṭu as the sixth, along with their aṅgas, upāṅgas, and esoteric teachings; expert in the six limbs of the Veda and skilled in the Ṣaṣṭhitantra, arithmetic, phonetics, ritual, grammar, prosody, etymology, and astronomy, and fully accomplished in many other brāhmaṇical schools of thought; a śramaṇa's lay follower (samaṇovāsaya) who understood jīva and ajīva, comprehended merit and demerit, up to: who passed his time cultivating his soul with austerities according to his pledge. That brāhmaṇa Usabhadatta had a brāhmaṇī wife named Devānaṃdā—delicate in hands and feet, up to: pleasant to look at, handsome; a śramaṇa's lay follower who understood jīva and ajīva, comprehended merit and demerit, up to: who passed her time cultivating her soul with austerities according to her pledge.
At that time, in that period, the Lord arrived. The assembly attended upon [him].
Then that brāhmaṇa Usabhadatta, having learned of this news, pleased, delighted, rejoiced in mind, elated, with an affectionate heart, experiencing extreme happiness, his heart swelling with the force of joy, approached the brāhmaṇī Devānaṃdā; having approached her, he spoke thus to the brāhmaṇī Devānaṃdā: “Thus indeed, O beloved of the gods! Śramaṇa Lord Mahāvīra, the founder of the path, up to: omniscient, all-seeing, [preceded by] the wheel moving in the sky, up to: wandering in comfort, having accepted suitable lodging in the Bahusālaa caitya, passes his time cultivating his soul with self-restraint and austerity.
Indeed, O beloved of the gods, even the hearing of the name and clan of such arhats, Lords, bears great fruit; what then to speak of going to them, paying homage, bowing down, asking questions, and attending upon them? Great fruit comes from hearing even a single noble, pious, good word; what then to speak of grasping extensive meaning? Therefore, O beloved of the gods, let us go! Let us pay homage to the Śramaṇa Lord Mahāvīra, bow down to him, honor him, revere him, and attend upon him as a blessing, an auspicious presence, a deity, a caitya! This will be for our benefit, happiness, security, ultimate bliss, and future welfare, both in this life and the next!”
Then that brāhmaṇa woman Devānaṃdā, being spoken to thus by the brāhmaṇa Usabhadatta, pleased, delighted, rejoiced in mind, elated, with an affectionate heart, experiencing extreme happiness, her heart swelling with the force of joy, raising her hands with the ten fingers joined, circling above her head, placing the folded hands on her forehead, respectfully accepted this matter from the brāhmaṇa Usabhadatta.
Then that brāhmaṇa Usabhadatta called his household attendants, and having called them, spoke thus: “Quickly indeed, O beloved of the gods! Harness and bring forward an excellent religious carriage, drawn by excellent young bulls that are swift, well-trained, of equal form, with evenly trimmed hooves and tails, with evenly polished horns, adorned with ornaments made of Jāmbūnada gold, of exceptional gait, fitted with silver bells, fine gold nose-reins held by cords and reins, decorated with crests of blue water lilies; [a carriage] encircled by a network of various jewels, gems, and tinkling bells, fitted with a well-fashioned yoke, harness ropes, and a pair of straps, well-constructed, and endowed with excellent auspicious marks—harness it and bring it forward, and report back having carried out this command of mine!”
Then those household attendants, being spoken to thus by the brāhmaṇa Usabhadatta, pleased, delighted, rejoiced in mind, elated, with an affectionate heart, experiencing extreme happiness, their heart swelling with the force of joy, raising their hands with the ten fingers joined, circling above their heads, placing their folded hands on their foreheads, respectfully consented, saying: “Yes, Master! So be it, as commanded!” and having consented, quickly harnessed and brought forward the excellent religious carriage drawn by swift [bulls], up to: [endowed with excellent marks], and reported back that the command had been executed.
Then that brāhmaṇa Usabhadatta, having bathed, up to: his body adorned with a few highly valuable ornaments, went out from his house; having gone out, he approached the outer assembly hall where the excellent religious carriage was; having approached, he mounted the excellent religious carriage.
Then that brāhmaṇa woman Devānaṃdā, having bathed, up to: her body adorned with a few highly valuable ornaments, surrounded by many humpbacked women, Kirāta women, up to: a multitude of serving maids, eunuchs, elderly chamberlains, and elders, went out from the women's quarters; having gone out, she approached the outer assembly hall where the excellent religious carriage was; having approached, she mounted the excellent religious carriage.
Then that brāhmaṇa Usabhadatta, having mounted the excellent religious carriage together with the brāhmaṇa woman Devānaṃdā, surrounded by his retinue, went out through the middle of the city of Māhaṇakuṇḍaggāma; having gone out, he approached the Bahusālaa caitya; having approached, he saw the miraculous signs of the tīrthaṅkara, such as the parasol and others; having seen them, he stopped the excellent religious carriage; having stopped it, he descended from the excellent religious carriage; having descended, he approached Śramaṇa Lord Mahāvīra with the fivefold approach, namely: 1. by abandoning animate objects; 2. by not abandoning inanimate objects; 3. by adjusting the upper garment over one shoulder; 4. by folding the hands into an añjali upon seeing him; 5. by concentrating the mind on one point; having approached Śramaṇa Lord Mahāvīra, he circumambulated him three times from right to left; having done so, he paid homage and bowed down; having paid homage and bowed down, he attended upon him with the threefold attendance.

Then that Brahmin woman Devānandā descended from the splendid pious carriage. Having descended, surrounded by a host of many hunchbacked women up to servant girls, eunuch guards, elderly women, chamberlains, and elders, she approached the ascetic Lord Mahāvīra with the fivefold respectful approach, namely:
1. by relinquishing animate objects,
2. by not abandoning inanimate objects [such as proper garments],
3. with her bodily frame bowed in modesty,
4. by joining her hands in reverence upon catching sight [of him],
5. by concentrating her mind in singleness of purpose.
She approached where the ascetic Lord Mahāvīra was. Having approached, she circumambulated the ascetic Lord Mahāvīra three times from right to left, and having done so, she paid homage and bowed to him. Having paid homage and bowed, placing the Brahmin Uṣabhadatta in front, she stood with her retinue, desirous of listening, revering, facing [him], with folded hands in modesty, and venerated him.
Then that Brahmin woman Devānandā, with breast milk welling up, her eyes wide open [with affection], her arms held tight by her bracelets, her bodice bursting, her hair follicles bristling like a kadamba flower struck by rain-showers, stood gazing and gazing at the ascetic Lord Mahāvīra with an unblinking gaze.
[Gautama asked: "Why] does this Brahmin woman Devānandā stand gazing and gazing at the beloved of the gods with an unblinking gaze, with breast milk welling up, her eyes wide open, her arms held tight by her bracelets, her bodice bursting, and her hair follicles bristling like a kadamba flower struck by rain-showers?"
"O Gautama!" The ascetic Lord Mahāvīra said to Lord Gautama: "Indeed, Gautama, the Brahmin woman Devānandā is my mother, and I am the son of the Brahmin woman Devānandā. Therefore, this Brahmin woman Devānandā, out of that former maternal affection and love, stands gazing and gazing at me with an unblinking gaze, with breast milk welling up, her eyes wide open, her arms held tight by her bracelets, her bodice bursting, and her hair follicles bristling like a kadamba flower struck by rain-showers."

Then the Śramaṇa, the Blessed Mahāvīra expounded the Dharma in the Ardhamāgadhī language—with a voice carrying for a yojana, with an eloquent Sarasvatī [speech] expanding from the chest, articulated in the throat, gathered in the head, unobstructed, not stammering, arranged with distinct syllables, melodious, and comprehensible to all tongues, having the sound of an autumn storm cloud, sweet, deep, resonant as a krauñca bird, sounding like a kettle-drum, endowed with boundless strength, energy, majesty, power, radiance, and splendour, having natural strength, superior strength, and immense strength—unto the brāhmaṇa Ṛṣabhadatta, the brāhmaṇī Devānandā, and that vast assembly of sages, assembly of munis, assembly of ascetics, and assembly of gods, numbering many hundreds, many hundreds of groups, and many hundreds of retinue groups, up until the assembly dispersed.

Then that brāhmaṇa Ṛṣabhadatta, having heard and grasped the Dharma before the Śramaṇa, the Blessed Mahāvīra, became joyous and delighted. Rising up from his seat, he circumambulated the Śramaṇa, the Blessed Mahāvīra three times from right to left, and having paid homage and veneration, spoke thus:

“So it is, Venerable Sir! Thus it is, Venerable Sir! Without falsehood it is, Venerable Sir! Beyond doubt it is, Venerable Sir! Desired it is, Venerable Sir! Accepted it is, Venerable Sir! Desired and accepted it is, Venerable Sir!—It is just as you say!” Having spoken thus, he moved aside to the northeastern direction. Having moved aside, he took off his ornaments, garlands, and adornments by himself. Having taken them off, he performed the five-handful tonsure of hair by himself. Having done so, he approached the Śramaṇa, the Blessed Mahāvīra. Having approached, he circumambulated the Śramaṇa, the Blessed Mahāvīra three times from right to left, and having paid homage and veneration, spoke thus: “Enflamed indeed, Venerable Sir, is the world! Blazing indeed, Venerable Sir, is the world! Enflamed and blazing indeed, Venerable Sir, is the world with old age and death!

Just as some householder, when his house is on fire, takes whatever goods in it that are of light weight and great value, and having taken them, withdraws to a secluded place [thinking]: ‘When this has been saved by me, it will later and beforehand be for my welfare, happiness, forbearance, ultimate bliss, and future benefit.’

Even so, Beloved of the Gods! I too have one precious good, namely the soul: dear, beloved, pleasing, agreeable, charming, firm, trustworthy, esteemed, highly regarded, approved, like a casket of treasure. [Thinking]: ‘Let not cold, let not heat, let not hunger, let not thirst, let not thieves, let not wicked persons, let not biting insects, let not mosquitoes, let not various diseases and afflictions caused by vāta, pitta, śleṣman, and sannipāta, nor afflictions and troubles touch it,’—when this [soul] is delivered by me, it will be for the welfare, happiness, forbearance, ultimate bliss, and future benefit in the world beyond. Therefore, I desire, Beloved of the Gods, to be initiated by you yourself, tonsured by you yourself, disciplined by you yourself, instructed by you yourself, and taught by you yourself the Dharma consisting of proper conduct, alms-seeking, modesty, humble service, religious practice, virtuous performance, and the duties toward parents!”

Then the Śramaṇa, the Blessed Mahāvīra initiated the brāhmaṇa Ṛṣabhadatta by himself, tonsured him by himself, disciplined him by himself, instructed him by himself, and expounded to him the Dharma consisting of proper conduct, alms-seeking, modesty, humble service, religious practice, virtuous performance, and duties toward parents, saying: “Thus, Beloved of the Gods, should one walk; thus should one stand; thus should one sit; thus should one lie down; thus should one eat; thus should one speak; thus, ever vigilant, should one exercise self-restraint with self-restraint towards breathing beings, organisms, living beings, and sentient entities; and in this matter, one should not be negligent in the slightest!”

Then that brāhmaṇa Ṛṣabhadatta properly accepted this kind of religious instruction of the Śramaṇa, the Blessed Mahāvīra, up to studying the eleven Aṅgas beginning with the Sāmāyika. Having studied them, purifying his soul through diverse austere practices—with numerous fasts of the fourth, sixth, eighth, tenth, and twelfth meals, and fortnightly and monthly fasts—he observed the course of asceticism for many years. Having observed it, he emaciated himself with a month-long sallehanā, broke sixty meals by fasting, and attained that goal for the sake of which nakedness and mendicancy are embraced; having attained that goal, with his final out-breaths and in-breaths, he became liberated, enlightened, freed, emancipated, and rid of all sorrow.

Then that brāhmaṇī Devānandā, having heard and grasped the Dharma before the Śramaṇa, the Blessed Mahāvīra, became joyous and delighted. She circumambulated the Śramaṇa, the Blessed Mahāvīra three times from right to left, and having paid homage and veneration, spoke thus: “So it is, Venerable Sir! Thus it is, Venerable Sir!”—and so on, just like Ṛṣabhadatta, up to the exposition of the Dharma.

Then the Śramaṇa, the Blessed Mahāvīra initiated the brāhmaṇī Devānandā by himself. Having initiated her, he gave her by himself to the noble nun Candanā as a disciple.

Then that noble nun Candanā tonsured the brāhmaṇī Devānandā by herself and disciplined her by herself. In the very same manner as Ṛṣabhadatta, she properly accepted this kind of religious instruction from the noble nun Candanā, and following her command, acted accordingly, up to restraining herself with self-restraint.

Then that noble nun Devānandā studied the eleven Aṅgas beginning with the Sāmāyika before the noble nun Candanā. Having studied them, purifying her soul through diverse austere practices—with numerous fasts of the fourth, sixth, eighth, tenth, and twelfth meals, and fortnightly and monthly fasts—she observed the course of asceticism for many years. Having observed it, she emaciated herself with a month-long sallehanā, and broke sixty meals by fasting; having broken them, with her final out-breaths and in-breaths, she became liberated, enlightened, freed, emancipated, and rid of all sorrow.

To the west of that city of Māhaṇakuṇḍaggāma, there was a city named Khattiyakuṇḍaggāma—[to be described as in] the standard description. In that city of Khattiyakuṇḍaggāma, there lived a kṣatriya prince named Jamāli—wealthy, illustrious, down to unassailable by many people. Staying high upon his splendid palace, while the heads of mṛdaṅga drums were being struck, surrounded by thirty-two kinds of dramatic performances presented by choice young maidens, being entertained with dances, being sung to, being pampered, enjoying the six seasons according to his wealth—the end of the early rains, the rainy season, autumn, winter, spring, and summer—passing his time, he lived experiencing the fivefold human pleasures of love, composed of desirable sounds, touches, tastes, sights, and smells.
Then, at the triangular junctions, crossroads, squares, courtyards, four-way intersections, and highways in the city of Khattiyakuṇḍaggāma, amid a great sound of people, or a crowd of people, or a tumult of people, or a commotion of people, or a wave of people, or a surging of people, or an assembly of people, many people were telling, speaking, explaining, and expounding to one another thus: “Indeed, O beloved of the gods! Śramaṇa Lord Mahāvīra, the founder [of the order], down to omniscient and all-seeing, taking up a suitable accommodation outside the city of Māhaṇakuṇḍaggāma at the Bahusāla caitya, is dwelling there, cultivating himself through self-restraint and austerity.
Great indeed is the fruit, O beloved of the gods, even of hearing the name and lineage of such arhats and lords!” As [described] in the Aupapātika, down to facing in one direction, they departed through the middle of the city of Khattiyakuṇḍaggāma, and having departed, went to where the city of Māhaṇakuṇḍaggāma was, where the Bahusāla caitya was; as [described] in the Aupapātika, down to they paid homage with threefold attendance.
Then, as he heard or saw that great sound of people, down to that assembly of people, this internal, pondered, desired, mental thought arose in that kṣatriya prince Jamāli: “Could there be today in the city of Khattiyakuṇḍaggāma a festival of Indra, or a festival of Skanda, or a festival of Mukunda, or a festival of Nāga, or a festival of Yakṣa, or a festival of Bhūta, or a festival of a well, or a festival of a pond, or a festival of a river, or a festival of a lake, or a festival of a mountain, or a festival of a tree, or a festival of a caitya, or a festival of a stūpa, since so many Ugras, Bhogas, Rājanyas, Ikṣvākus, Jñātas, Kauravyas, kṣatriyas, sons of kṣatriyas, warriors, sons of warriors, fighters, commanders, Mallas, Licchavis, sons of Licchavis, and many other kings, local governors, heads of estates, heads of households, wealthy citizens, merchants, commanders-in-chief, caravan leaders, and others, bathed and having made offerings, as [described] in the Aupapātika, down to are departing through the middle of the city of Khattiyakuṇḍaggāma?” Reflecting thus, he summoned an attendant chamberlain, and having summoned him, spoke thus: “Could there be today, O beloved of the gods, in the city of Khattiyakuṇḍaggāma a festival of Indra, down to [why] are they departing?”
Then that attendant chamberlain, being addressed thus by the kṣatriya prince Jamāli, glad and pleased, having ascertained the arrival of śramaṇa Lord Mahāvīra, brought his palms together, joined his ten fingernails, raised them to his head like a garland, and greeted the kṣatriya prince Jamāli with cries of ‘Victory! Triumph!’, and having greeted him, spoke thus: “Indeed not, O beloved of the gods! Today in the city of Khattiyakuṇḍaggāma there is no festival of Indra, down to nor [is that why] they are departing. Rather, O beloved of the gods, today śramaṇa Lord Mahāvīra, the founder [of the order], down to omniscient and all-seeing, taking up a suitable accommodation outside the city of Māhaṇakuṇḍaggāma at the Bahusāla caitya, is dwelling there, cultivating himself through self-restraint and austerity. Therefore, these many Ugras, Bhogas, down to are departing.”
Then that kṣatriya prince Jamāli, having heard and understood this matter from the attendant chamberlain, glad and pleased, summoned his household servants, and having summoned them, spoke thus: “Quickly, O beloved of the gods! Yoke and bring forth a horse-chariot fitted with four bells, and having brought it forth, report back this commission to me.”
Then those household servants, being addressed thus by the kṣatriya prince Jamāli, yoked and brought forth a horse-chariot fitted with four bells, and having brought it forth, reported back that commission.
Then that kṣatriya prince Jamāli went to where the bathhouse was, and having gone there, bathed, performed offerings, down to smeared his body with sandalwood paste, adorned with all ornaments, came out from the bathhouse; and having come out, went to where the outer reception hall was, where the horse-chariot fitted with four bells was; and having gone there, mounted the horse-chariot fitted with four bells. Having mounted it, while an umbrella adorned with garlands of koraṇṭaka flowers was being held [over him], surrounded by a large troop of soldiers, attendants, and footmen, he departed through the middle of the city of Khattiyakuṇḍaggāma; and having departed, went to where the city of Māhaṇakuṇḍaggāma was, where the Bahusāla caitya was. Having arrived, he checked the horses, brought the chariot to a halt, dismounted from the chariot, laid aside his flowers, betel, weapons, and shoes, arranged his upper garment over one shoulder, and having performed the ablution of his mouth, pure, exceedingly clean, with hands cupped in reverent salutation, went to where śramaṇa Lord Mahāvīra was. Having approached, he circumambulated śramaṇa Lord Mahāvīra three times from left to right, bowed and paid homage to him, and having bowed and paid homage, sat in attendance with the threefold attendance.
Then śramaṇa Lord Mahāvīra, to the kṣatriya prince Jamāli and to that immense assembly of ṛṣis, assembly of munis, assembly of ascetics, and assembly of gods, consisting of many hundreds, many hundreds of troops, and many hundreds of entourages, possessing innate power, extraordinary power, and supreme power, endowed with immeasurable strength, energy, luster, majesty, and splendor, with a drum-like voice sweet, deep, and trumpeting like a fresh autumn thundercloud, issuing broad from the chest, rounded in the throat, complete in the head, without faltering, without stammering, arranged with distinct syllables, full and pleasant, corresponding to all languages, with an Sarasvatī-like voice carrying for a yojana, spoke in the Ardhamāgadhī language—expounding the Dharma down to the assembly dispersed.
Then that kṣatriya prince Jamāli, having heard and grasped the Dharma before śramaṇa Lord Mahāvīra, with glad, pleased, delighted, and joyful mind, with affectionate heart, exceedingly cheerful, his heart expanding with the force of joy, rose from his seat; having risen, he circumambulated śramaṇa Lord Mahāvīra three times from left to right, bowed and paid homage to him, and having bowed and paid homage, spoke thus: “I have faith, Venerable Sir, in the Nirgrantha teaching; I have trust, Venerable Sir, in the Nirgrantha teaching; I have love, Venerable Sir, for the Nirgrantha teaching; I am committed, Venerable Sir, to the Nirgrantha teaching. It is so, Venerable Sir! It is true, Venerable Sir! It is not false, Venerable Sir! It is without doubt, Venerable Sir! It is desired, Venerable Sir! It is accepted, Venerable Sir! It is desired and accepted, Venerable Sir! It is just as you say. Only, O beloved of the gods, I shall ask permission of my parents, and then, before you, O beloved of the gods, being tonsured, I will renounce the household life for homelessness.”
[The Lord said:] “Do as pleases you, O beloved of the gods; make no obstruction!”

Then, having been spoken to in this way by the Śramaṇa, the Blessed Mahāvīra, the kṣatriya prince Jamāli was joyful and glad. He circumambulated the Śramaṇa, the Blessed Mahāvīra, three times from left to right, and having done so, he paid homage and bowed down. Having paid homage and bowed down, he mounted that very four-belled horse-drawn chariot, and having mounted it, he departed from the Bahusālaya caitya, from the presence of the Śramaṇa, the Blessed Mahāvīra. Having departed, shaded by an umbrella adorned with kuruvinda garlands, surrounded by a great troop of champions, foot-soldiers, and a retinue of attendants, he went toward the town of Kṣatriyakuṇḍagrāma. Having arrived, passing through the middle of the town of Kṣatriyakuṇḍagrāma, he proceeded to his own house, to the outer audience hall. Having arrived, he reined in the horses, and having reined them in, he brought the chariot to a halt. Having brought the chariot to a halt, he descended from the chariot, and having descended, he proceeded toward the inner audience hall, toward where his parents were. Having arrived, he greeted his parents with cries of "Victory! Triumph!" and having greeted them, he said:
"Truly, mother and father! I have heard the Dharma in the presence of the Śramaṇa, the Blessed Mahāvīra, and that Dharma was wished for by me, welcomed, and delighted in."

Then his parents said to the kṣatriya prince Jamāli: "Blessed are you, child! Accomplished are you, child! Of fulfilled merit are you, child! Marked with auspicious marks are you, child!—that you have heard the Dharma in the presence of the Śramaṇa, the Blessed Mahāvīra, and that Dharma was wished for by you, welcomed, and delighted in!"

Then the kṣatriya prince Jamāli said to his parents a second time: "Truly, mother and father! I have heard the Dharma in the presence of the Śramaṇa, the Blessed Mahāvīra, and that Dharma was wished for by me, welcomed, and delighted in. Therefore, mother and father, I am anxious through fear of saṃsāra, terrified of birth and death. So I wish, mother and father, permitted by you, to shave my head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then the mother of the kṣatriya prince Jamāli, hearing and taking in that voice—undesired, unlovely, disagreeable, unpleasant, unwelcome, never heard before—had her body drenched with sweat pouring from every pore, her limbs trembling with a heavy burden of grief, bereft of luster, her face dejected and sorrowful. Like a lotus garland crushed in the palm of a hand, her body suddenly shrank, grew weak, lost its charm and brightness, and was stripped of splendor. Her ornaments slipped loose, the white bangles at her wrists shattered and turned to powder, and her upper garment fell away. Her consciousness was overcome and destroyed by swooning, her delicate masses of hair disheveled; like a campaka vine felled by an axe, like an Indra-pole after the festival has ended, with the bindings of her joints giving way, she collapsed with all her limbs heavily onto the paved floor.

Then, as the mother of the kṣatriya prince Jamāli lay fallen, her attendants rushed in haste, sprinkling her body with a cool, spotless stream of water flowing from the spout of a golden pitcher to revive her limbs. With the air stirred by upraised fans and palmyra-leaf fans, with sprinkling, and soothed by the retinue of the inner apartments, she regained consciousness. Weeping, crying out, grieving, and lamenting, she said to the kṣatriya prince Jamāli:
"You, child, are our only son—desired, lovely, dear, pleasant, agreeable, steady, trustworthy, accepted, highly esteemed, cherished, like a jewel-casket, a jewel, jewel-like, the very core of our life, bringing joy to our heart, rare even to hear about like the flower of the udumbara tree, how much more so to behold! Therefore, child, we do not wish for your separation even for a moment. So stay, child, as long as we live! Then afterwards, when we have passed away, when you are advanced in years, when the line of our family lineage has been continued, free from duty, you may shave your head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then the kṣatriya prince Jamāli said to his parents: "Even though it is so, mother and father, that you say to me: 'You, child, are our only son, desired, lovely...' up to 'you may go forth'—truly, mother and father, human existence is overwhelmed by the hundreds of calamities of various births, old age, death, sickness, physical and mental suffering, afflictions, and miseries; it is unstable, impermanent, non-eternal, resembling the red glow of twilight, like a water bubble, similar to a drop of water on the tip of a blade of kuśa grass, comparable to the vision of a dream, flickering like a flash of lightning, transient, subject to decay, falling, and destruction; sooner or later it must inevitably be abandoned. Who knows, mother and father, who will depart first and who will depart later? Therefore I wish, mother and father, permitted by you, to shave my head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then his parents said to the kṣatriya prince Jamāli: "Child, this body of yours has an exquisite form, endowed with auspicious marks and signs, possessed of supreme strength, vigor, and energy, discerning with knowledge, heightened by the quality of charm, nobly born, highly capable, free from various ailments and diseases, with unimpaired, exalted, splendid, and sharp five senses, in the prime of youth, and endowed with many supreme qualities. So enjoy, child, the qualities of your own body's form, charm, and youth! Then afterwards, having enjoyed the qualities of your own body's form, charm, and youth, when we have passed away, when you are advanced in years, when the line of our family lineage has been continued, free from duty, you may shave your head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then the kṣatriya prince Jamāli said to his parents: "Even though it is so, mother and father, that you say to me: 'Child, this body of yours...' up to 'you may go forth'—truly, mother and father, the human body is an abode of suffering, an inn for hundreds of various diseases, erected on bones like timber, bound and tied with a network of veins and sinews, fragile like an earthen vessel, defiled by impurities, requiring ceaseless maintenance at all times, like a dilapidated house of decaying corpses, subject to decay, falling, and destruction; sooner or later it must inevitably be abandoned. Who knows, mother and father, who will depart first and who will depart later? Therefore I wish, mother and father, permitted by you, to shave my head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then his parents said to the kṣatriya prince Jamāli: "And these, child, are daughters of noble families, skilled in the arts, accustomed to tender comfort at all times, endowed with gentleness, proficient in delicate manners and etiquette, clever, skillful in sweet, measured, and pleasant speech, smiling, looking, graceful movements, and playfulness, radiant with flawless family conduct, capable of expanding the pure continuum of the family lineage, in accord with your mind and pleasing to your heart—eight wives, beloved for their virtues, supreme, always devoted with affection, beautiful in every limb! So enjoy, child, vast human sensual pleasures with them! Then afterwards, having enjoyed pleasures, when your curiosity for sensual objects has ceased and ended, when we have passed away, when you are advanced in years, when the line of our family lineage has been continued, free from duty, you may shave your head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then the kṣatriya prince Jamāli said to his parents: "Even though it is so, mother and father, that you say this to me: 'Child, these daughters of noble families...' up to 'you may go forth'—truly, mother and father, human sensual pleasures arise from feces, urine, phlegm, snot, vomit, bile, pus, semen, and blood; they are full of unpleasant, repulsive urine and foul excrement; causing distress with breaths reeking of corpses and foul exhalations; they are loathsome, short-lived, trivial, misery residing in filth, common to many people, achieved with great torment, difficulty, and distress, indulged in by foolish folk, always censured by the virtuous, increasing boundless saṃsāra, having bitter karmic fruition, clingy like pitch that cannot be shaken off, pursued by suffering, and obstacles to reaching perfection. Who knows, mother and father, who will depart first and who will depart later? Therefore I wish, mother and father, permitted by you, to shave my head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then his parents said to the kṣatriya prince Jamāli: "And here, child, is abundant uncoined gold, coined gold, bronze, cloth, and vast wealth—gold, jewels, pearls, conch-shells, corals, and red stones—property that is substantial wealth, inherited from your grandfathers, great-grandfathers, and father, sufficient to give, enjoy, and distribute at will down to the seventh generation of the family line! So enjoy, child, vast human fortune, honor, and prosperity! Then afterwards, having experienced good fortune, when the line of our family lineage has been continued, free from duty, you may shave your head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then the kṣatriya prince Jamāli said to his parents: "Even though it is so, mother and father, that you say this to me: 'Child, this [wealth] inherited from your grandfathers, great-grandfathers, and father...' up to 'you may go forth'—truly, mother and father, uncoined gold, coined gold, up to property, belongs to fire, belongs to thieves, belongs to kings, belongs to death, belongs to co-heirs; it is shared with fire, shared with thieves, shared with kings, shared with death, shared with co-heirs; it is unstable, impermanent, non-eternal; sooner or later it must inevitably be abandoned. Who knows, mother and father, who will depart first and who will depart later? Therefore I wish, mother and father, permitted by you, to shave my head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then, when the mother and father of the kṣatriya prince Jamāli were unable to instruct, explain, make understand, or entreat him with many explanations, teachings, instructions, and entreaties conforming to sensual desires, they instructed him with teachings opposed to sensual desires that evoke fear and dread of self-restraint, saying thus:
"Truly, child, the Nirgrantha doctrine is true, unsurpassed, unadulterated, complete, leading to liberation, wholly pure, cutting out thorns, the path to perfection, the path to liberation, the path to departure, the path to nirvāṇa, unerring, unbroken, the path that eradicates all suffering. Standing on this, souls attain perfection, become liberated, attain final nirvāṇa, and put an end to all suffering.

Yet it is like a serpent in its unwavering gaze, like a razor in its single sharp edge, like iron grains that must be chewed, tasteless like a mouthful of sand, like swimming against the current of the great river Gaṅgā, or like the great ocean difficult to cross with one's arms; one must walk on sharpness, endure heavy burdens, and practice a vow like a sword's edge.

Truly, child, it is not permissible for Nirgrantha śramaṇas to eat or drink food that is prepared specifically for them, or intended for them, or mixed, or cooked in anticipation, or defiled, or bought, or borrowed, or seized, or given without permission, or brought from elsewhere, or food prepared for a wilderness journey, or food during famine, or food prepared for the sick, or food prepared on rainy days, or food for guests, or alms from the owner of the lodgings, or food given by a king, or eating roots, bulbous roots, fruits, or greens.

And you, child, are accustomed to comfort, not at all accustomed to hardship. You are not capable of enduring cold, nor heat, nor hunger, nor thirst, nor thieves, nor savage beasts, nor gadflies, nor mosquitoes, nor various illnesses and afflictions arising from wind, bile, phlegm, and their combination, nor hardships and afflictions when they arise. Therefore, child, we truly do not wish for your separation even for a moment. So stay, child, as long as we live! Then afterwards, when we have passed away, when you are advanced in years, when the line of our family lineage has been continued, free from duty, you may shave your head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then the kṣatriya prince Jamāli said to his parents: "Even though it is so, mother and father, that you say to me: 'Truly, child, the Nirgrantha doctrine is true, unsurpassed, unadulterated...' up to 'you may go forth'—truly, mother and father, the Nirgrantha doctrine is difficult to follow for the weak, the cowardly, the despicable, those bound to this world, turned away from the next world, thirsty for sensual pleasures, and ordinary people; but for the steadfast, the resolved, the determined, there is nothing here that is difficult to do. Therefore I wish, mother and father, permitted by you, to shave my head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then, when the parents of the kṣatriya prince Jamāli were unable to instruct, explain, make understand, or entreat him through many explanations, teachings, instructions, and entreaties, whether conforming to sensual desires or opposed to sensual desires, they then, entirely against their own will, consented to the renunciation of the kṣatriya prince Jamāli.