After the Buddha’s visit to Kapilavatthu, he remained for some time teaching the Dhamma to the Sakyan clan. During this visit, King Suddhodana—his father—deepened his understanding of the Dhamma and eventually attained the stage of Non-returner (Anāgāmi), a noble attainment in which one will not return to the human world but will be reborn in the Pure Abodes before attaining final liberation.

The Buddha’s presence had a profound impact on the Sakyan community. Many members of the royal clan and noble families were inspired by his teachings and chose to renounce worldly life to follow the monastic path. It is said that large numbers of men, including princes and nobles, entered the Sangha during this period. In the Sakyan society, sending a son to join the Buddha’s monastic order became a matter of honour and prestige.

Among the noble families, this created a kind of social expectation. Households that had not yet offered a son to the Sangha felt a sense of embarrassment or pressure. Families began encouraging their sons to follow the example of Prince Siddhartha, who had renounced royal luxury in pursuit of awakening.

The Six Princes

Within this environment, six Sakyan princes eventually decided to seek ordination. These princes were:

• Bhaddiya (who at the time was serving as a ruling king among the Sakyans)
• Anuruddha
• Ānanda
• Bhagu
• Kimbila
• Devadatta

According to traditional accounts preserved in the commentaries and chronicles, the decision arose partly from social pressure among the Sakyan clans. Some families had already sent sons to the Sangha, while others had not. Discussions among the princes eventually led them to agree to renounce together, even though some of their parents did not agree.

To avoid suspicion about their intention to renounce the world, the princes left Kapilavatthu as if they were going on a pleasure outing. They were accompanied by their royal barber, Upāli, who had long served them in the palace. After travelling some distance and leaving the territory of the Sakyans, the princes dismissed their escorts and continued their journey on foot.

At that point they removed their royal ornaments and fine clothing. They bundled these valuables together and handed them to Upāli, instructing him to return home with the treasure as a reward for his loyal service. 

Upāli’s Decision

Upāli began walking back toward Kapilavatthu carrying the bundle of jewels. But after some time he became anxious. He reasoned that the Sakyan families might suspect him of harming the princes in order to steal their valuables. Knowing the fierce reputation of the Sakyan warriors, he feared he might be punished or even killed.

As he reflected further, another thought arose in his mind:

If these noble princes—young, wealthy, and powerful—are willing to abandon all their luxuries to become monks, perhaps the monastic life must be something far more valuable than riches or status.

Inspired by this realization, Upāli hung the bundle of ornaments on a tree, abandoning the wealth entirely, and returned to join the princes. When he explained his thoughts, the princes agreed to take him with them to seek ordination under the Buddha.

A Lesson in Humility

When the group arrived at the Anupiya Mango Grove, where the Buddha was staying, they paid homage and requested admission to the Sangha. However, the princes made an unusual request.

They said to the Buddha:

“We Sakyans are proud of our noble birth. Upāli has long been our servant. Please ordain him first. Then he will become our senior in the Sangha, and we will have to bow to him. In this way our pride will be humbled.”

The Buddha accepted their request and ordained Upāli before the princes. Because seniority in the monastic order is determined by the date of ordination rather than by birth or social status, the six princes became junior monks to their former barber. 

Thus, whenever they encountered Upāli, they were required to show respect and perform the customary gestures toward a senior monk.

This episode illustrates one of the most radical aspects of the Buddha’s monastic community: social class and caste had no place in the Sangha. What mattered was one’s conduct, discipline, and dedication to the path.

The Later Achievements of the Ordained

After their ordination, several of the newly ordained monks went on to become distinguished disciples of the Buddha.

• Venerable Bhaddiya soon attained arahantship and became known for his joyful exclamation: “What happiness! What happiness!” after realizing the peace of renunciation.
• Venerable Anuruddha developed the divine eye (dibba-cakkhu) and became the disciple foremost in that ability.
• Venerable Ānanda later became the Buddha’s personal attendant and was renowned for his extraordinary memory of the Buddha’s discourses.
• Venerables Bhagu and Kimbila also attained arahantship through diligent practice.
• Upāli became the foremost authority on the Vinaya (monastic discipline), playing a crucial role in preserving the rules of the Sangha. 

One notable exception was Devadatta, who later became infamous for his attempts to create a schism in the Sangha and his rivalry with the Buddha. His story serves as a reminder that ordination alone does not guarantee spiritual success.

Significance of the Story

The ordination of the six princes and Upāli is one of the most powerful examples in Buddhist history of the Buddha’s challenge to social hierarchy.

In ancient India, society was rigidly structured by caste. A barber like Upāli would normally occupy a very low social position, far beneath royal princes. Yet within the Sangha, spiritual commitment replaced social rank.

The princes themselves recognized their own pride and deliberately chose a method to overcome it. By asking that Upāli be ordained first, they ensured that humility would be built into their new monastic life from the very beginning.

In this way, the story illustrates several important principles:

True nobility comes from conduct and wisdom, not birth.

Renunciation requires letting go not only of wealth but also of ego and status.

The Sangha is founded on spiritual equality, not worldly hierarchy.

May all be well and happy.

Points for Discussion

Motivation for Ordination
The princes may have been partly influenced by social pressure. Can wholesome spiritual results still arise from imperfect motivations?

Modern Application
In today’s Buddhist communities, do subtle forms of status or hierarchy still exist? How can practitioners cultivate genuine equality and respect?