At the time of the Buddha (588-543 BC), a child was born to a Brahmin woman named Sari of the village Upatissa, also known as Nalaka, and was named Sariputta (son of Sari). Another was born also to a Brahmin woman named Moggali of the village Kolitha, and was named Moggaliputta (son of Moggali). These two children grew up in the lap of luxury, as their parents were wealthy and lacking nothing. Reflecting on their native villages, they were also known as Upatissa (Sariputta) and Kolitha (Moggalana). They were close associates down the generations, in their voyage through the 'samsara' (the ocean of transmigration). Though nurtured in Brahminism, their broad outlook in life and matured wisdom, compelled them to renounce their ancestral religion (Hinduism), for the more profound, more tolerant and scientific teachings of Buddhism, which ultimately made them become chief disciples of the Buddha. At that time in Rajagaha (modern Rajgir), there was held a dancing festival known as 'giragga-samajja' (hill-top festival). The young Upatissa and Kolitha, went to enjoy the festival, and they both soon realised how vain and how transient were all sensual pleasures. They also realised that such entertainment would only attach them to worldliness,and not help them to escape from the remorselessness of nature yielding to suffering. At once, they decided to renounce the world in search of a panacea for the ills of suffering, and went in search of a teacher who would be able to guide them in achieving their objective. Now, about this time, there was a famous religious teacher staying near Rajagaha. He was Sanjaya whose disciples and pupils numbered about two hundred in all. The two young seekers went to meet him and sought ordination under him. Before long, the two acquired the meagre knowledge which their master Sanjaya imparted to them, but were dissatisfied of his teachings, as they could not find a remedy for that universal ailment with which humanity is assailed. Thereafter, they left him and wandered hither and thither in search of peace. They approached many famous Brahmins and ascetics, but were disappointed with them as they were unable to guide on the proper path. Ultimately, the two seekers returned to Rajagaha and agreed between themselves that whoever would first discover the path should inform the other. They were trying to find the 'deathless' state. It now chancedthat one early morning, as Upatissa was walking along the street of thecity, he saw an ascetic going from door to door begging alms for food.As he looked at the ascetic, Upatissa was very much struck by everything about the recluse. This unknown ascetic seemed most modest in his demeanour, and so calm and collected in his way of walking and standing, while people brought food and put in his bowl. "Never before have I seen (he thought to himself) an ascetic like this." Approaching the recluse, Upatissa asked "For whose sake, Sire, have you retired from the world? Who is your teacher? Whose doctrine do you profess?" Upatissa, however, knew that it was not proper to ask questions from this stranger, while begging for food from house to house. When the recluse was having his meal, Upatissa approached him and after greeting with respect, humbly asked him who he was and who was his teacher. The unassuming Arhan Assaji modestly replied, as it is characteristic of all great men, "I am still young in the Sangha, and, therefore, O brother, I am unable to expound the Dhamma (doctrine) of my teacher to you at length". Who was this Assaji? He was no other person than the one who listened to the first discourse of the Buddha on Dhammacakkappavattana Sutta, which he delivered to the fiveascetics, when he met them at the Isipatanaramaya in Benares, two months after attaining Buddhahood. He was the youngest of the five to attain Arhantship (the final stage of sainthood) as taught in Buddhism. "I am Upatissa in search of truth. Tell me little, according to your ability,and it is left to me to understand the doctrine well and in full."Whereupon, the Arhant Assaji said "Ye dhamma hetuppabhava, tesum hetum tathagatho aha; tesam ca yo nirodho, evam vadi mahasamano" (of things that proceed from a cause, their cause the Tathagatha has told;and also their cessation. Thus teaches the great ascetic). Upatissa was sufficiently enlightened to comprehend such a lofty teaching though succinctly expressed. He was only in need of a slight indication to discover the truth. So well and Ven. Assaji did guide him on his upward path, that immediately on hearing the first two lines, he attained 'sovan' (the first stage of sainthood) also known as 'sotapatti'. Upatissa in this great moment saw clearly, with his whole heart and mind, that only whatever has not arisen, never has come into existence, can be free from the law that it must pass out of existence again, must die. Then, Upatissa said to the Ven. Assaji "If this is the doctrine you have learnt from your teacher, then indeed you have found the state is free from sorrow, free from death, the state of the sorrowless, the deathless,which has not been made known to men for ages and ages and downthe generations of the past". Upatissa now went to find out the whereabouts of his friend Kolitha to tell him that a way has been found in regard to that state of deathlessnesswhich they were seeking for. Having come to know where Kolithawas, Upatissa went to meet him. When Kolitha saw his friend Upatissaapproaching, and seeing his mien, wondered as to what has happenedto make a change in his whole appearance. To find out the reason,Kolitha asked "Why, brother how clear and shining your face looks?Can it be, brother, that at last you have found the Deathless state? Wewere both looking for it." "It is so, brother, it is so," said Upatissa expressing his happiness. "But, how, brother, how?" Kolitha asked with inquisitiveness. Upatissa now told his friend Kolitha about the unknown ascetic he had seen begging in the streets, dressed all in yellow and looking so calm and quiet, and who his teacher was. On hearing of the good news, the two went to meet the Buddha, at the Veluvana monastery, gifted to the Buddha by King Bimbisara. In compliance of their request, the Buddha admitted both of them to the Order of the Sangha, by mere utterance of the words 'Etha Bhikkhave' (Com, O bhikkhus!). A fortnight later, the Ven. Sariputta attained 'arhantship' followed by Ven. Moggalana. It was not only Upatissa and Kolitha who joined the Buddha's Order of Bhikkhus, while he was staying at Rajagaha at that time. Many young men of the elite families of Magadha (now Bihar), left their homes, including their kith and kin, to join the Order. People in the country became alarmed and annoyed when young men in their families left their homes to lead a celibate and holy life. Whenthey complained about it to the Buddha, he gave order that none shouldcome and follow him as his disciple, without getting prior permission from their parents or elders or guardians. This new rule which the Buddhafirst proclaimed while staying at Rajagaha, with regard to laymen entering the Order, is found in the Vinaya Pitaka and stands in force to the present day. Ven. Sariputta and Ven. Maha Moggalana were appointed Chief Disciples of the Buddha by himself and in keeping with the Vinaya rules.