Samavati had many "maids-of-honor" residing with her in the palace [Editor's note: likely as a harem for the king]. She also had a maid named Khujjuttara, who had the daily task of buying flowers for Samavati from Sumana, the town florist. She would pocket half the coins Queen Samavati gave her and buy flowers with the others.
Samavati and her maids wished very much to see the Buddha to show their respect and gratitude. But they were afraid the king might be displeased with them. So making holes in the walls of the palace, they looked through them and bowed in the direction of the Buddha every day as he visited the houses of the three rich men, namely, Ghosaka, Kukkuta, and Pavariya.
On hearing those powerful words regarding the body and sensuality, both the brahmin and his wife attained the third stage of enlightenment ("non-returning," anagami). They entrusted their daughter to the care of her uncle and themselves joined the Sangha or Monastic Order. Eventually, they reached full enlightenment (arhatship).
Later, her uncle presented Magandiya to King Udena, and she became one of his chief queens. Magandiya came to learn about the arrival of the Buddha in Kosambi and about how Samavati and her maids bowed to him through holes in the walls of their living quarters.
Nevertheless, Magandiya kept trying to convince the king that Samavati was disloyal to him and was even plotting to kill him.
Magandiya was stunned. Since none of her schemes had materialized, she concocted a final, infallible plan: She sent a message to her uncle with full instructions to burn down Samavati's dwelling with all the women inside. She herself went to visit her family to avoid becoming a suspect in this act of arson.
As the news of the fire quickly spread, the king rushed to the scene. But it was too late. He loved Samavati dearly. And he remembered that she had often counseled and advised him to control his outrageous temper. But now it knew no bounds: He would avenge his loss if only he could find out who had taken away his queen and harem.
When the Buddha was told about these two incidents, he said that those who are heedful [explained as ever mindful] do not die. But those who are negligent are as good as dead even while they live. Then the Buddha uttered these verses preserved in the Dhammapada:
Heedfulness is the way to the deathless [nirvana]; heedlessness is the way to death [samsara]. Those who are heedful do not die; those who are heedless are as if dead already (Dhp. 21).
Fully comprehending this, the wise, who are ever heedful, rejoice in being conscientious and find delight in the domain of the noble ones [ariyas] (Dhp. 22).
The wise, constantly cultivating serenity-and-insight in practice, being ever mindful and steadfastly striving, realize nirvana -- nirvana, which is free from the bonds of yoga,** nirvana, the incomparable! (Dhp. 23)