तस्मिन् पुरवरे कश्चिद् ब्राह्मणो वृद्धकौशिकः तत्पुत्रो गौतम इति ख्यातो वेदविदुत्तमः
In that excellent city lived a certain Brahmin named Vriddhakaushika; his son, renowned as Gautama, was the foremost knower of the Vedas.
तस्य मातुर् मनोदोषाद् विपरीतो ऽभवद् द्विजः सखा तस्य वणिक् कश्चिन् मणिकुण्डल उच्यते
Because of his mother's mental fault, that twice-born became contrary in nature. He had a friend, a merchant named Manikuṇḍala.
तेन सख्यं द्विजस्यासीद् विषमं द्विजवैश्ययोः श्रीमद्दरिद्रयोर् नित्यं परस्परहितैषिणोः
There was an uneven friendship between the Brahmin and the merchant, one wealthy and one poor, yet always seeking each other's welfare.
कदाचिद् गौतमो वैश्यं वित्तेशं मणिकुण्डलम् प्राहेदं वचनं प्रीत्या रहः स्थित्वा पुनः पुनः
Once, Gautama privately and repeatedly spoke these words with affection to the wealthy merchant Manikuṇḍala:
गच्छामो धनम् आदातुं पर्वतान् उदधीन् अपि यौवनं तद् वृथा ज्ञेयं विना सौख्यानुकूल्यतः धनं विना तत् कथं स्याद् अहो धिङ् निर्धनं नरम्
'Let us go to obtain wealth, even to mountains and oceans. Youth is wasted without the means for happiness; how can there be happiness without wealth? Alas, shame on the man who is poor.'
कुण्डलो द्विजम् आहेदं मत्पित्रोपार्जितं धनम् बह्व् अस्ति किं धनेनाद्य करिष्ये द्विजसत्तम द्विजः पुनर् उवाचेदं मणिकुण्डलम् ओजसा
Kuṇḍala said to the Brahmin, 'I have much wealth earned by my father. What need do I have for more wealth today, O best of Brahmins?' But the Brahmin replied to Manikuṇḍala with vigor:
धर्मार्थज्ञानकामानां को नु तृप्तः प्रशस्यते उत्कर्षप्राप्तिर् एवैषां सखे श्लाघ्या शरीरिणाम्
'Who among those who know righteousness, wealth, knowledge, and desire is ever truly satisfied? For embodied beings, only the attainment of excellence is praiseworthy, my friend.'
स्वेनैव व्यवसायेन धन्या जीवन्ति जन्तवः परदत्तार्थसंतुष्टाः कष्टजीविन एव ते
'Creatures who live by their own effort are truly fortunate; those content with what is given by others live a wretched life.'
स पुत्रः शस्यते लोके पितृभिश् चाभिनन्द्यते यः पैत्र्यम् अभिलिप्सेत न वाचापि तु कुण्डल
'That son is praised in the world and honored by his fathers who desires his ancestral wealth—not even in speech, O Kuṇḍala.'
स्वबाहुबलम् आश्रित्य यो ऽर्थान् अर्जयते सुतः स कृतार्थो भवेल् लोके पैत्र्यं वित्तं न तु स्पृशेत्
'The son who, relying on his own strength, acquires wealth, is accomplished in the world; he should not touch his father's wealth.'
स्वयम् आर्ज्य सुतो वित्तं पित्रे दास्यति बन्धवे तं तु पुत्रं विजानीयाद् इतरो योनिकीटकः
'A son who earns wealth himself and gives it to his father or relatives—know him to be a true son; the other is merely born of the womb.'
एतच् छ्रुत्वा तु तद् वाक्यं ब्राह्मणस्याभिलाषिणः तथेति मत्वा तद्वाक्यं रत्नान्य् आदाय सत्वरः
Hearing the Brahmin's words, filled with desire, and accepting them as true, he quickly took his jewels.
आत्मकीयानि वित्तानि गौतमाय न्यवेदयत् धनेनैतेन देशांश् च परिभ्रम्य यथासुखम्
He presented his own wealth to Gautama, and with that money they traveled through various lands as they pleased.
धनान्य् आदाय वित्तानि पुनर् एष्यामहे गृहम् सत्यम् एव वणिग् वक्ति स तु विप्रः प्रतारकः
'We will take the wealth and riches and then return home.' The merchant spoke truthfully, but the Brahmin was deceitful.
पापात्मा पापचित्तं च न बुबोध वणिग् द्विजम् तौ परस्परम् आमन्त्र्य मातापित्रोर् अजानतोः
The merchant, of sinful mind and intent, did not recognize the brahmin; the two, unaware of each other's parentage, addressed one another.
देशाद् देशान्तरं यातौ धनार्थं तौ वणिग्द्विजौ वणिग्घस्तस्थितं वित्तं ब्राह्मणो हर्तुम् इच्छति
The merchant and the brahmin had traveled from one land to another in search of wealth; the brahmin wished to seize the riches held in the merchant’s hand.
येन केनाप्य् उपायेन तद् धनं हि समाहरे अहो पृथिव्यां रम्याणि नगराणि सहस्रशः
By whatever means possible, I will gather that wealth; ah, there are thousands of delightful cities on earth.
इष्टप्रदात्र्यः कामस्य देवता इव योषितः मनोहरास् तत्र तत्र सन्ति किं क्रियते मया
Women, like goddesses who grant desires, charming in every place, are present—what should I do?
धनम् आहृत्य यत्नेन योषिद्भ्यो यदि दीयते भुज्यन्ते तास् ततो नित्यं सफलं जीवितं हि तत्
If, having obtained wealth through effort, it is given to women, they enjoy it always; truly, such a life is fruitful.
नृत्यगीतरतो नित्यं पण्यस्त्रीभिर् अलंकृतः भोक्ष्ये कथं तु तद् वित्तं वैश्यान् मद्धस्तम् आगतम्
Constantly adorned by courtesans, delighting in dance and song, how shall I enjoy that wealth of the merchant which has come into my hands?
एवं चिन्तयमानो ऽसौ गौतमः प्रहसन्न् इव मणिकुण्डलम् आहेदम् अधर्माद् एव जन्तवः
Thus reflecting, Gautama, as if laughing, with jeweled earrings, spoke these words: 'Indeed, by unrighteousness, creatures thrive.'
वृद्धिं सुखम् अभीष्टानि प्राप्नुवन्ति न संशयः धर्मिष्ठाः प्राणिनो लोके दृश्यन्ते दुःखभागिनः
They attain growth, happiness, and desired things—there is no doubt; yet, in this world, the righteous are seen to partake of suffering.
तस्माद् धर्मेण किं तेन दुःखैकफलहेतुना
Therefore, what use is righteousness, whose only result is suffering?
नेत्य् उवाच ततो वैश्यः सुखं धर्मे प्रतिष्ठितम् पापे दुःखं भयं शोको दारिद्र्यं क्लेश एव च यतो धर्मस् ततो मुक्तिः स्वधर्मः किं विनश्यति
Then the merchant replied, 'No, happiness is established in righteousness; in sin there is suffering, fear, grief, poverty, and distress. Where there is righteousness, there is liberation; how can one's own duty perish?'
एवं विवदतोस् तत्र संपरायस् तयोर् अभूत् यस्य पक्षो भवेज् ज्यायान् स परार्थम् अवाप्नुयात्
Thus, as they argued there, a dispute arose between the two; whoever's side would prove stronger would gain the other's wealth.
पृच्छावः कस्य प्राबल्यं धर्मिणो वाप्य् अधर्मिणः वेदात् तु लौकिकं ज्येष्ठं लोके धर्मात् सुखं भवेत्
Let us ask whose strength is greater, the righteous or the unrighteous; in the world, the Veda is supreme, and from righteousness comes happiness.
एवं विवदमानौ ताव् ऊचतुः सकलाञ् जनान् धर्मस्य वाप्य् अधर्मस्य प्राबल्यम् अनयोर् भुवि
Thus disputing, the two addressed all the people: 'On earth, whose power is greater, that of righteousness or unrighteousness?'
तद् वदन्तु यथावृत्तम् एवम् ऊचतुर् ओजसा एवं तत्रोचिरे केचिद् ये धर्मेणानुवर्तिनः
Let them speak as it truly happened—so they said with force; then, those who followed righteousness replied there.
तैर् दुःखम् अनुभूयते पापिष्ठाः सुखिनो जनाः संपराये धनं सर्वं जितं विप्रे न्यवेदयत्
By them, suffering is experienced; the most sinful people are happy. In the dispute, all the wealth was declared won by the brahmin.
मणिमान् धर्मविच्छ्रेष्ठः पुनर् धर्मं प्रशंसति मणिमन्तं द्विजः प्राह किं धर्मम् अनुशंससि तथेति चेत्य् आह वैश्यो ब्राह्मणः पुनर् अब्रवीत्
Maṇimān, foremost in knowledge of righteousness, again praised dharma; the brahmin addressed Maṇimān, 'Why do you praise righteousness?' The merchant said, 'So be it,' and the brahmin spoke again.