Chulanipita (चुलनीपिता)

उक्खेवो तइयस्स अज्झयणस्स । एवं खलु जंबू ! तेणं कालेणं तेणं समएणं वाणारसी णामं णयरी । कोट्टुए चेइए । जियसत्तू राया ।

Beginning of the third chapter. Thus indeed, O Jambu! At that time, in that period, there was a city named Varanasi. The shrine was called Koshtuk. King Jiyasattu was the ruler.

The third chapter opens with the standard Agamic formula addressed to Jambu — the disciple of Sudharma Swami, who narrates these accounts in the chain of oral transmission. The chapter is set in Varanasi, one of the most ancient and spiritually significant cities in India, situated on the banks of the Ganga river. King Jiyasattu ruled there — the same king as in previous chapters, placing this story in the same period as Lord Mahavira's ministry. The local shrine is called Koshtuk, which served as the assembly place when Lord Mahavira visited.

Simply Put: The story begins in the great ancient city of Varanasi, during the time when Lord Mahavira was traveling and teaching.

तत्थ णं वाणारसीए णयरीए चुलणीपिया णामं गाहावई परिवसइ, अट्टे जाव अपरिभूए । सामा भारिया । अट्टु हिरण्ण-कोडीओ णिहाण-पउत्ताओ, अट्टु वुड्डिपउत्ताओ, अट्टु पावित्थर-पउत्ताओ, अट्ट वया, दस-गो-साहसिसएणं वएणं । जहा आणंदो राईसर जाव सव्व-कज्ज-वड्डावए यावि होत्था । सामी समोसढे । परिसा णिग्गया । चुलणीपिया वि जहा आणंदो तहा णिग्गओ । तहेव गिहि-धम्मं पडिवज्जइ । गोयम-पुच्छा । तहेव सेसं जहा कामदेवस्स जाव पोसह सालाए पोसिहए बंभयारी समणस्स भगवओ महावीरस्स अंतियं धम्मपणत्तिं उवसंपज्जित्तांणं विहरइ ।

There in the city of Varanasi lived a householder named Chunilipita, wealthy, up to undefeatable. Shyama was his wife. He possessed eight crore gold coins in deposits, eight crore in revenue, eight crore in trade goods, eight types of livestock, and wealth of ten thousand cattle herds. Like Ananda the royal counselor, he was an advisor in all matters. The Lord arrived. The assembly came out. Chunilipita went out just as Ananda did. He likewise accepted the householder's dharma. Gautama's questioning followed. The rest was the same as with Kamadev — up to: in the poshadha hall he observed celibacy, living in accordance with the teaching of the ascetic Lord Mahavira.

Chunilipita's background and acceptance of the vows are established using the standard abbreviation technique referring to previous chapters. His wealth is even greater than previous lay followers — eight crore in each category. His wife Shyama is mentioned by name. He is likened to the great Ananda as an advisor to all. The structure of his initiation parallels Kamadev's exactly: the Lord arrives, the assembly gathers, Chunilipita accepts all the vows of a lay follower including the poshadha vow with celibacy. The reference to Gautama's questioning is the standard Agamic way of establishing that a person's liberation is prophesied by the Tirthankara.

Simply Put: In Varanasi lived a very wealthy and respected householder named Chunilipita with his wife Shyama. When Lord Mahavira came, Chunilipita heard his teaching and took all the vows of a devoted lay follower.

तए णं तस्स चुलणीपियस्स समणोवासयस्स पुव्व रत्तावरतकाल-समयंसि एगे देवे अंतियं पाउब्भूए ।

Then, at a previous time during the early night period, a celestial being manifested in the presence of the lay follower Chunilipita.

The divine ordeal begins. A celestial being appears in the early night — a time associated with heightened spiritual vulnerability and quiet meditation. In the Jain Agamas, ordeals often occur at night, when the practitioner is alone with his practice and his inner life. This sutra is the gateway to the most emotionally devastating test in the entire Upasakdashang. What follows is not a test of physical courage against a demon or beast, but a test of spiritual equanimity against the most powerful human attachments: love for one's children and love for one's mother.

Simply Put: One night, a celestial being appeared before the lay follower Chunilipita to test his spiritual resolve.

तए णं से देवे एगं महं णीलुप्पल जाव असिं गहाय चुलणीपियं समणोवासयं एवं वयासी– हं भो चुलणीपिया समणोवासया ! जहा कामदेवो जाव ण भंजेसि, तो ते अहं अज्ज जेट्ठुं पुत्तं साओ गिहाओ णीणेमि, णीणेत्ता तव अग्गओ घाएमि, घाएत्ता आदाण-भिरियंसि कडाहयंसि अद्धेमि, अद्धेत्ता तव गायं मंसेण य सोणिएण य आयंचामि, जहा णं तुमं अट्टु-दुहट्टु वसट्टे अकाले चेव जीविआओ ववरोविज्जसि ।

Then that celestial being, seizing a great sharp sword, spoke thus: 'Ho there, lay follower Chunilipita! Just as with Kamadev — if you do not break your vows, then I shall today bring your eldest son from your house, kill him before you, cut him into pieces, boil him in a cauldron of liquid, and smear your body with his flesh and blood — so that you, tormented by extreme pain and grief, may be made to depart from life before your time.'

This sutra contains one of the most disturbing threats in the entire Jain Agamic literature. The deva does not merely threaten personal harm — it threatens to kill Chunilipita's eldest son before his eyes in the most gruesome manner possible. The choice of the eldest son is deliberate and culturally significant: in ancient Indian society, the eldest son carried the weight of family lineage and was the primary emotional attachment for a father. The goal of the threatened torture is not just pain but the complete disruption of spiritual practice — a person dying in agony and despair rather than equanimous meditation falls far from the spiritual trajectory they had built.

Simply Put: The celestial being threatened Chunilipita with a sword: 'If you don't break your spiritual vows, I will bring your eldest son from your house, kill him before your eyes, and smear you with his blood — until you die in agony.'

तए णं से चुलणीपिया समणोवासए तेणं देवेणं एवं वुत्ते समाणे अभीए जाव विहरइ ।

Then the lay follower Chunilipita, having been thus addressed by that celestial being, remained fearless — and continued to conduct himself accordingly.

Chunilipita's response to this horrifying threat is a single quality: abhīe — fearless. He does not bargain, does not waver, does not plead. He simply remains in his state of spiritual practice. The Agamic brevity here is deliberate — the threat is described in extensive detail, and the response is compressed into one word. This contrast emphasizes that spiritual equanimity does not need elaborate words. It is a state of being, not a statement.

Simply Put: Despite this terrifying threat against his eldest son, Chunilipita remained completely fearless and continued his spiritual practice without flinching.

तए णं से देवे चुलणीपियं समणोवासयं अभीयं जाव पासइ, पासित्ता दोच्चंपि तच्चंपि चुलणीपियं समणोवासयं एवं वयासी– हं भो चुलणीपिया समणोवासया ! तं चेव भणइ जाव विहरइ ।

Then that celestial being, seeing the lay follower Chunilipita fearless, addressed him a second time and a third time with the same words — and he continued to conduct himself accordingly.

The deva repeats the threat two more times. This triple repetition is standard in the Agamic tradition — each repetition represents an escalation of psychological pressure. The first time, the threat is a shock. The second time, a challenge. The third time, a declaration of intent. The deva is testing whether extended, sustained pressure — the weight of repeated anticipatory dread — will erode Chunilipita's resolve. It does not.

Simply Put: The deva repeated the same threat two more times — but each time Chunilipita remained completely steady in his spiritual practice.

तए णं से देवे चुलणीपियं समणोवासयं अभीयं जाव पासित्ता आसुरत्ते चुलणीपियस्स समणोवासयस्स जेट्ठुं पुत्तं गिहाओ णीणेइ, णीणेत्ता अग्गओ घाएइ, घाएत्ता तओ मंससोल्लए करेइ, करेत्ता आदाणभिरियंसि कडाहयंसि अद्धेइ, अद्धेत्ता चुलणीपियस्स समणोवासयस्स गायं मंसेण य सोणिएण य आयंचइ ।

Then that celestial being, seeing the lay follower Chunilipita remain fearless, became enraged. He brought Chunilipita's eldest son from the house, killed him before Chunilipita, cut him into pieces, put him in a cauldron of boiling liquid, boiled him, and smeared Chunilipita's body with his flesh and blood.

The deva carries out the threat. The text describes the act with stark, unflinching specificity. The Agama includes this graphic content because it is precisely the extremity of the test that establishes the extremity of the achievement. Chunilipita's steadfastness here is not stoicism or numbness. The Gujarati commentary clarifies that his heart was not unmoved — but he was in the state of dharmadhyana (absorption in the truth of the dharma) so deeply that the deva's cruelty could not dislodge him from it.

Simply Put: Enraged that Chunilipita wouldn't break, the deva carried out his threat — bringing his eldest son before him, killing him, cutting him up, boiling him, and smearing Chunilipita's body with the remains.

तए णं से चुलणीपिया समणोवासए तं उज्जलं जाव अहियासेइ ।

Then the lay follower Chunilipita endured that intense pain with equanimity.

The contrast between the previous sutra and this one is striking. An act of horrifying cruelty is described in meticulous detail; the response is three words — 'he endured that intense pain.' The word 'ujjala' (bright/blazing) conveys the searing quality of the pain. The word 'ahiyāsei' means not merely passive endurance but active, conscious equanimous acceptance. In Jain thought, this is titiksha — patient forbearance without inner resentment, without reactive hatred toward the perpetrator.

Simply Put: Chunilipita bore even this most extreme pain with complete inner equanimity.

तए णं से देवे चुलणीपियं समणोवासयं अभीयं जाव पासइ, पासित्ता दोच्चंपि तच्चंपि चुलणीपियं समणोवासयं एवं वयासी–हं भो चुलणीपिया समणोवासया ! अपत्थिय-पत्थिया जाव ण भंजेसि, तो ते अहं अज्ज मज्झिमं पुत्तं साओ गिहाओ णीणेमि, णीणेत्ता तव अग्गओ घाएमि जहा जेट्ठुं पुत्तं तहेव भणइ, तहेव करेइ । एवं तच्चंपि कणियसं जाव अहियासेइ ।

Then that celestial being, seeing the lay follower Chunilipita remain fearless, addressed him again: 'If you still do not break your vows, then I shall today bring your middle son from your house' — and he spoke and did exactly as he had with the eldest son. And likewise with the youngest son — and Chunilipita endured it all.

The deva proceeds to murder the middle son and then the youngest son — each time following the same gruesome procedure and each time Chunilipita endures it with equanimity. All three sons are killed, dismembered, boiled, and their remains smeared on their father's body. The Jain tradition is clear: Chunilipita's ability to endure this is not endorsement of emotional numbness. It is a demonstration of what happens when the soul has rooted itself so deeply in the recognition of the impermanent nature of all bodily forms that attachment to them — however beloved — cannot override the commitment to liberation.

Simply Put: When Chunilipita still wouldn't break, the deva killed his middle son too, and then his youngest son — each time in the same horrifying way — and each time Chunilipita bore it with equanimity.

तए णं से देवे चुलणीपियं समणोवासयं अभीयं जाव पासइ, पासित्ता चउत्थंपि चुलणीपियं समणोवासयं एवं वयासी–हं भो चुलणीपिया समणोवासया ! अपत्थिय-पत्थिया जाव ण भंजेसि, तओ अहं अज्ज जा इमा तव माया भद्दा सत्थवाही देवगुरुजणणी, दुक्कर-दुक्कर-कारिया, तं साओ गिहाओ णीणेमि, णीणेत्ता तव अग्गओ घाएमि, घाएत्ता तओ मंससोल्लए करेमि, करेत्ता आदाणभिरियंसि कडाहयंसि अद्धेमि, अद्धेत्ता तव गायं मंसेण य सोणिएण य आयंचामि, जहा णं तुमं अट्टु-दुक्खु-वसट्टे अकाले चेव जीविआओ ववरोविज्जसि ।

Then that celestial being, for the fourth time, threatened: 'If you still do not break your vows, then I shall today bring your mother Bhadra Sarthavahi — the one who is like a god and a guru to you, who has performed the most difficult of deeds — from her house, kill her before you, and smear your body with her flesh and blood — so that you may depart from life before your time.'

Having killed all three sons, the deva now escalates to the final and most potent threat: the mother. The text uses the extraordinary compound 'deva-guru-janani' — she is simultaneously a deity, a spiritual teacher, and the one who gave birth. This triple title places the mother at the absolute apex of human reverence. The phrase 'dukkar-dukkar-kariya' (performer of the most difficult of deeds) refers to the immense sacrifices of motherhood. The deva is deliberately invoking every layer of Chunilipita's deepest bonds — first his sons, now the woman whose suffering gave him life.

Simply Put: Still not breaking, the deva threatened one more time: 'I will bring your own mother — sacred to you as a god and teacher — and kill her the same way I killed your sons.'

तए णं से चुलणीपिया समणोवासए तेणं देवेणं एवं वुत्ते समाणे अभीए जाव विहरइ ।

Then the lay follower Chunilipita, having been thus addressed by that celestial being, remained fearless — and continued to conduct himself accordingly.

Even the threat against his mother does not break Chunilipita's resolve. He remains in the same state — abhīe, fearless — just as he did with the threats against each of his sons. The repetition of this word across all four threats creates a spiritual portrait of absolute equanimity. What might seem like emotional detachment is in fact the fruit of deep understanding: Chunilipita knows that bodies are temporary, that death is part of the cycle of existence, that his mother's soul — like his sons' souls — is on its own journey. His love for them is not diminished; it is transformed.

Simply Put: Even the threat against his mother could not shake Chunilipita. He remained fearless and steady in his practice.

तए णं से देवे चुलणीपियं समणोवासयं अभीयं जाव विहरमाणं पासइ, पासित्ता चुलणीपियं समणोवासयं दोच्चंपि तच्चंपि एवं वयासी– हं भो चुलणीपिया समणोवासया ! तहेव जाव ववरोविज्जसि ।

Then that celestial being, seeing the lay follower Chunilipita remain fearless and continuing in his practice, addressed him a second and third time with the same threat against his mother — that he would be made to depart from life before his time.

The deva repeats the threat against the mother three times as well — mirroring the pattern used with the sons. Each repetition deepens the pressure. The deva is running out of leverage. He has carried out three murders and threatened the most sacred relationship in Chunilipita's life — three times. Each time, Chunilipita remains in practice. The deva's strategy is failing.

Simply Put: The deva repeated the threat against Chunilipita's mother two more times — but still Chunilipita remained completely steady.

तए णं तस्स चुलणीपियस्स समणोवासयस्स तेणं देवेणं दोच्चंपि तच्चंपि एवं वुत्तस्स समाणस्स इमेयारूवे अज्झिथए जाव समुप्पणे– अहो णं इमे पुरिसे अणारिए अणारियबुद्धी, अणारियाई पावाई कम्माई समायरइ, जेणं ममं जेट्ठुं पुत्तं साओ गिहाओ णीणेइ जाव कणियसं जाव आयंचइ । जा वि य णं इमा ममं माया भद्दा सत्थवाही देवगुरु-जणणी दुक्कर-दुक्कर-कारिया त पि य णं इच्छइ साओ गिहाओ णीणेत्ता ममं अग्गओ घाएत्तए, त सेयं खलु ममं एयं पुरिसं गिण्हित्तए ति कट्टु उद्दाइए, से वि य आगासे उप्पइए, तेणं च खंभे आसाइए, महया-महया सद्देणं कोलाहले कए ।

Then, having been addressed a second and third time, this thought arose in the lay follower Chunilipita's mind: 'Ah! This person is ignoble, of ignoble intellect, performing ignoble sinful deeds — who killed my sons and threatens my mother. Therefore, it is best that I seize this person.' Deciding thus, he sprang up. The deva leapt into the sky. He grasped a column for support and made a great uproar.

This is the pivotal turning point. After enduring three sons being killed, Chunilipita — when faced with the threat against his mother — has a thought-arising: he recognizes the deva as ignoble and decides to seize him. This is a protective impulse, not a vindictive one. However, in the Jain framework, even a righteous thought directed outward (toward the deva, toward action in the world) is a departure from inward absorption in dharmadhyana. This momentary shift — not a breaking of vows but a brief perturbation — is what his mother later asks him to atone for through pratikraman and prayashchitta.

Simply Put: When the deva threatened his mother, a thought arose in Chunilipita: 'This being is sinful — I should seize him.' He leapt up, but the deva escaped into the sky, and Chunilipita grabbed a pillar and cried out.

तए णं सा भद्दा सत्थवाही तं कोलाहल-सद्दं सोच्चा, णिसम्म जेणेव चुलणीपिया समणोवासए, तेणेव उवागच्छइ, उवागच्छित्ता चुलणीपियं समणोवासयं एवं वयासी–किण्णं पुत्ता ! तुमं महया-महया सद्देणं कोलाहले कए ?

Then Bhadra Sarthavahi, hearing that great uproar, went to where the lay follower Chunilipita was and said to him: 'Why, son! Why have you made such a great and mighty uproar?'

Bhadra Sarthavahi — Chunilipita's mother, whose title 'sarthavahi' (caravan leader) indicates she is a woman of substantial independent status and authority — hears the commotion and comes to her son. Her first words are simply: 'Why, son, why this uproar?' The tone is one of calm inquiry, not alarm. She is a woman of substance — the very person the deva had threatened to use against her son. Now she arrives, and her presence becomes the instrument of her son's spiritual healing.

Simply Put: Chunilipita's mother Bhadra heard the uproar, came to him, and asked: 'Why are you crying out so loudly, my son?'

तए णं से चुलणीपिया समणोवासए अम्मयं भद्दं सत्थवाहिं एवं वयासी– एवं खलु अम्मो ! ण जाणामि के वि पुरिसे आसुरत्ते जाव एगं महं णीलुप्पल जाव असिं गहाय मम एवं वयासी– हं भो चुलणीपिया समणोवासया ! अपत्थिय-पत्थिया जाव अकाले चेव जीविआओ ववरोविज्जसि ।

Then the lay follower Chunilipita said to his mother Bhadra Sarthavahi: 'Thus it is, mother! I do not know who this person was — who came in fury, holding a great sharp sword, and said to me: Ho there, lay follower Chunilipita! You who seek what should not be sought — you will be made to depart from life before your time.'

Chunilipita reports the event to his mother honestly: a furious being appeared with a sword, threatened him. He does not dramatize or minimize. The phrase 'I do not know who this person was' reflects his recognition that the deva was acting in maya (illusion) and was, spiritually speaking, an 'ignoble' being. From this sutra onward, Chunilipita narrates in first person — a shift that creates intimacy: we hear him speaking directly to his mother, describing his own experience of the ordeal.

Simply Put: Chunilipita told his mother honestly: 'A furious person appeared holding a sword and threatened to make me die before my time — I don't know who he was.'

तए णं अहं तेणं पुरिसेणं एवं वुत्ते समाणे अभीए जाव विहरामि ।

(Chunilipita continues:) 'Then, having been thus addressed by that person, I remained fearless — and continued to conduct myself accordingly.'

Chunilipita confirms to his mother: he remained fearless. He is telling her not just what happened but what he was internally — naming his own state: abhīe, fearless. There is no self-congratulation in this statement, just plain honest reporting. This equanimity in the very act of narrating the ordeal is itself a sign of his spiritual state. He is not re-traumatizing himself by recounting it; he is simply stating what happened.

Simply Put: Chunilipita told his mother: 'Despite those threats, I remained fearless and kept on with my spiritual practice.'

तए णं से पुरिसे ममं अभीयं जाव विहरमाणं पासइ, पासित्ता ममं दोच्चंपि तच्चंपि एवं वयासी– हं भो चुलणीपिया समणोवासया ! जाव गायं मंसेण य सोणिएण य आयंचइ ।

(Chunilipita continues:) 'Then that person, seeing me remain fearless and continuing in practice, addressed me a second and third time — and smeared my body with flesh and blood.'

Chunilipita continues his report — describing how the threats were repeated and how the acts of violence were carried out. He is speaking plainly and directly. There is no dramatization, no self-pity, no anger in his retelling. This equanimity in the very act of narrating the ordeal is itself a sign of his spiritual state. He is not re-traumatizing himself by recounting it; he is simply stating what happened.

Simply Put: Chunilipita continued: 'The person repeated the threats and carried out the attacks — smearing my body with flesh and blood.'

तए णं अहं तं उज्जलं, विउलं, कक्कसं, पगाढं, चंडं, दुक्खं, दुरिहयासं वेयणं सम्मं सहामि, खमामि, तितिक्खामि, अहियासेमि । एवं तिण्णि वि उवसग्गा कहेइ जाव अहियासेमि ।

(Chunilipita continues:) 'Then I bore that intense, vast, harsh, deep-set, fierce, painful, and difficult-to-endure sensation with proper equanimity — I bore it, I forgave, I endured with patience, I endured it fully.' And thus he narrated all three ordeals, saying in each: 'I endured it all.'

This sutra contains one of the most beautiful passages in the Upasakdashang. Chunilipita describes his internal experience using seven precise adjectives for the pain — intense, vast, harsh, deep-set, fierce, painful, difficult-to-endure — and then four verbs for his response: sahāmi (I bore), khamāmi (I forgave), tititkkhāmi (I endured with patience), ahiyāsemi (I endured it fully). These four verbs describe distinct but related states. 'Bearing' is accepting the physical reality. 'Forgiving' is the absence of resentment. 'Patient forbearance' (titikkhā) is the specific Jain practice of enduring without inner reactivity. 'Enduring fully' is the complete embracing of the experience without rejection.

Simply Put: Chunilipita told his mother how he faced the pain: 'That intense, fierce, vast suffering — I bore it, I forgave, I endured it with patience, I endured it completely.'

तए णं से पुरिसे ममं अभीयं जाव पासइ, पासित्ता ममं चउत्थंपि एवं वयासी– हं भो चुलणीपिया समणोवासया ! अपत्थिय-पत्थिया जाव ण भंजेसि, तो ते अज जा इमा माया देवगुरु जणणी दुक्कर-दुक्करकारिया, तं साओ गिहाओ णीणेमि, णीणेत्ता तव अग्गओ घाएमि जहा जेट्ठुं पुत्तं तहेव भणइ, तहेव करेइ ।

(Chunilipita continues:) 'Then that person, for the fourth time, said: If you still do not break, I shall bring your mother — the one like a god and guru to you, who has performed difficult deeds — from her house and kill her just as I killed your eldest son. He spoke the same and did the same.'

Chunilipita is now describing to his mother — who is physically present before him — how the deva threatened to do to her exactly what was done to the sons. The scene has an extraordinary emotional quality: a son, covered in the remains of his murdered children, narrating to his living mother how a supernatural being threatened to murder her too. The mother is listening. Neither weeps, neither flees. What follows is a mother instructing her son in spiritual practice — one of the most remarkable parent-child exchanges in the entire Agamic literature.

Simply Put: Chunilipita told his mother: 'The fourth time, he threatened to bring you — my mother, sacred as a god and teacher — and kill you the same way he killed my sons.'

तए णं अहं तेणं पुरिसेणं एवं वुत्ते समाणे अभीए जाव विहरामि ।

(Chunilipita continues:) 'Then, having been thus addressed by that person, I remained fearless — and continued to conduct myself accordingly.'

The repetition of this exact phrasing — 'I remained fearless and continued in practice' — across multiple sutras creates a spiritual drumbeat. Each time a new threat appears, each time a new atrocity is committed, the response is the same: fearless, continuing. This structural repetition in the text is a teaching device. The reader is being trained to internalize this response as the ideal. No matter what happens — this state. No matter the severity — this response.

Simply Put: 'And even then, I remained fearless and continued my spiritual practice.'

तए णं से पुरिसे दोच्चंपि तच्चंपि ममं एवं वयासी– हं भो चुलणीपिया समणोवासया ! अज्ज जाव ववरोविज्जसि ।

(Chunilipita continues:) 'Then that person addressed me a second and third time — saying: Ho, lay follower Chunilipita! Today — you will depart from life.'

The deva repeats the final threat three times. Chunilipita reports this to his mother. The pattern holds: threats repeated three times, endurance maintained. The deva has nothing left to escalate to. He has exhausted every possible leverage — sons, mother, repetition — and found Chunilipita immovable.

Simply Put: 'He repeated the same threat two more times — that I would die today.'

तए णं तेणं तेणं पुरिसेणं दोच्चंपि तच्चंपि ममं एवं वुत्तस्स समाणस्स इमेयारूवे अज्झिथए जाव समुप्पणे– अहो णं ! इमे पुरिसे अणारिए अणारियबुद्धी, अणारियाई पावाई कम्माई समायरइ, त सेयं खलु ममं एयं पुरिसं गिण्हित्तए ति कट्टु उद्दाइए । से वि य आगासे उप्पइए, मए वि य खंभे आसाइए, महया-महया सद्देणं कोलाहले कए ।

(Chunilipita continues:) 'Then, having been addressed a second and third time, this thought arose in my mind: "Ah! This person is ignoble, performing sinful deeds. Therefore it is best for me to seize this person." I leapt up. He also leapt into the sky. I grasped a column for support and made a great and mighty uproar.'

Chunilipita now narrates his own moment of disturbance — the thought that arose: 'this person is ignoble, it is best to seize him.' This is a righteous thought, not a vindictive one. But in the Jain framework, even a righteous thought directed outward is a departure from inward absorption in dharmadhyana. This momentary shift — however justified — represents a perturbation of the highest meditative state. The ensuing atonement is for this moment, not for any moral transgression. The fact that even this warranted atonement demonstrates the exacting standard of the Jain path.

Simply Put: Chunilipita told his mother: 'When threatened again, a thought arose in me — "I should seize this sinful being." I leapt up, he escaped into the sky, I grabbed a pillar and cried out.'

तए णं सा भद्दा सत्थवाही चुलणीपियं समणोवासयं एवं वयासी– जो खलु केइ पुरिसे तव जाव कणियसं साओ गिहाओ णीणेइ णीणेत्ता तव अग्गओ घाएत्ए, एस णं केइ पुरिसे तव उवसग्गं करेइ, एस णं तुमे विदिरसणे दिट्टु । तं णं तुमं भगव्वए भग्गणियमे विदिरसणे हेरण्फए जाव पडिवज्जाइ ।

Then Bhadra Sarthavahi said to the lay follower Chunilipita: 'Whoever this person was who brought your sons from your house and killed them before you — this person was inflicting an ordeal upon you. You have seen a frightening sight. Therefore, since your vow was shaken and you saw this terrifying vision — you should now perform atonement, confession, and prayashchitta accordingly.'

Bhadra Sarthavahi's response to her son's account is extraordinary. She does not weep for her murdered grandchildren. She does not panic. She does precisely what a spiritually mature mother would do: she identifies what happened with precision, names it (an upsarga — a divine ordeal), recognizes that Chunilipita's vow was briefly shaken, and instructs him to perform atonement. The phrase 'bhagga-niyame' (shaken vow) is not an accusation — it is an accurate spiritual assessment. His reaction — the thought of seizing the deva — was a momentary deviation from the highest state of absorption. His mother, with the clarity of an experienced practitioner, sees this immediately and guides him to the appropriate remedy. This scene reveals why the text earlier called her 'deva-guru-janani' — she is literally acting as a guru to her son.

Simply Put: Chunilipita's mother said to him: 'Whoever that being was, he was testing you. You saw a terrifying sight, and your resolve was briefly shaken. Now you must perform atonement and confession to purify yourself.'

तए णं से चुलणीपिया समणोवासए अम्मयाए भदाए सत्थवाहीए 'तह' ति एयमट्ट विणओणं पडिसुणेइ, पडिसुणेत्ता तस्स ठाणस्स आलोइत जाव पडिवज्जइ ।

Then the lay follower Chunilipita, having humbly listened to his mother Bhadra Sarthavahi with 'so be it,' performed atonement for that lapse — and accepted the prayashchitta accordingly.

Chunilipita accepts his mother's counsel with the same word — 'taha' (so be it) — that he used when accepting Lord Mahavira's vows. He listens with humility. He performs ālochana — the confessional introspection in which a practitioner consciously examines a lapse and brings it before a spiritual superior for absolution. Then he accepts the prayashchitta — the appropriate expiation. This sequence is the standard Jain framework for purifying the effect of any lapse in practice, however small. The Upasakdashang's inclusion of this sequence even for Chunilipita — who endured more than any other lay practitioner in the text — shows that the Jain path demands not perfection, but honesty, clarity, and the willingness to purify whatever arose.

Simply Put: Chunilipita humbly accepted his mother's advice with 'so be it,' and performed the proper confession and atonement for the moment he was briefly distracted.

तए णं से चुलणीपिया समणोवासए पढमं उवासगपडिमं उवसंपज्जित्तांणं विहरइ, पढमं उवासगपडिमं अहासुत्तं जहा आणंदो जाव एक्कारसमं वि ।

Then the lay follower Chunilipita took up and began living the first stage of the lay follower (pratima), practicing the first stage as prescribed by scripture — just as Ananda — up to the eleventh stage as well.

Following the atonement, Chunilipita embarks on the progressive path of the eleven pratimas — graduated stages of increasingly intensive vows and practices that a layperson takes as they progress toward renunciation. These stages move from establishing right vision, through vow-holding, equanimous meditation practice, fasting, progressive celibacy, and ultimately to the threshold of monastic life. The reference 'just as Ananda' uses the first chapter as the canonical model for the complete practice of all eleven stages.

Simply Put: After the ordeal, Chunilipita took up the progressive stages of spiritual practice one by one — just as the model layperson Ananda had — completing all eleven stages of the lay follower's path.

तए णं से चुलणीपिया समणोवासए तेणं उरालेणं जहा कामदेवो बहूहिं सीलव्वय-गुण-वेरमण-पच्चक्खाण-पोसहोववासेहिं अप्पाणं भावेत्ता, बीसं वासाइं समणोवासग-परियाय पाउणित्ता, एक्कारस य उवासग-पडिमाओ सम्मं कारणं फासित्ता, मासियाए सलेहणाए अत्ताणं झूसित्ता, सट्ठिं भत्ताइं अणसणाए छेदेत्ता, आलोइय-पडिक्कंतें, समाहिपत्ते कालमासे कालं किच्चा सोहम्मे कप्पे सोहम्मवडिंसगस्स महाविमाणस्स उत्तर-पुरित्थमेणं अरुणप्पभे विमाणे देवत्ताए उववण्णे चत्तारि पलिओवमाइं ठिई पण्णत्ता। महाविदेहे वासे सिज्झिहइ । णिक्खेवो जहा पढमस्स ।

Then the lay follower Chunilipita, through that noble practice — just as Kamadev — purifying himself through many virtuous vows, qualities, renunciations, and poshadha fasting; having completed twenty years in lay practice; having properly practiced all eleven stages; having undergone one-month sallekhana with sixty meal-skippings; having performed confession and repentance; having attained equanimity; having departed at the proper time — was born as a deity in the Saudharma heaven, in the Arunprabha celestial vehicle, in the northeastern direction of the great celestial mansion, with a lifespan of four paliopamas. He will attain liberation in the Mahavideha realm. The conclusion is the same as the first chapter.

Chapter 3 concludes with the full arc of Chunilipita's spiritual life. After the ordeal, the atonement, and the eleven pratimas, he practices for twenty years with extraordinary dedication. When death approaches, he undertakes sallekhana — the conscious voluntary fast — through sixty meal-skippings. He performs final confession and repentance, attains inner equanimity, and departs. He is reborn in the Saudharma heaven, in the Arunprabha ('dawn-red') celestial vehicle, with a lifespan of four paliopamas. The ultimate goal is stated clearly: 'he will attain liberation in the Mahavideha realm' — where Tirthankaras are always present, making liberation possible at any point. The closing 'same as the first chapter' links all ten chapters as variations of the same fundamental journey: from worldly prosperity, through spiritual commitment and divine ordeal, to liberation.

Simply Put: After practicing for twenty years, completing all eleven stages of lay practice, and undergoing a final voluntary fast with full confession and equanimity, Chunilipita departed from life and was born as a divine being in heaven. He will ultimately attain complete liberation.