Viyahapannatti 9.33.460-462

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.