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.
जितं मया धनं वैश्य निर्लज्जः किं नु भाषसे मयैव विजितो धर्मो यथेष्टचरणात्मना
'I have won the wealth, O merchant; why do you shamelessly speak? By me alone, righteousness has been conquered, as I have acted as I wished.'
तद् ब्राह्मणवचः श्रुत्वा वैश्यः सस्मित ऊचिवान्
Hearing the words of the brahmin, the merchant, smiling, replied.
पुलाका इव धान्येषु पुत्तिका इव पक्षिषु तथैव तान् सखे मन्ये येषां धर्मो न विद्यते
Just as husks are found among grains, and mites among birds, so too, my friend, do I regard those who are without righteousness.
चतुर्णां पुरुषार्थानां धर्मः प्रथम उच्यते पश्चाद् अर्थश् च कामश् च स धर्मो मयि तिष्ठति कथं ब्रूषे द्विजश्रेष्ठ मया विजितम् इत्य् अदः
Of the four aims of human life, righteousness is said to be the first; only afterwards come wealth and desire. How can you say, O best of twice-born, that I have conquered, when righteousness abides with me?
द्विजो वैश्यं पुनः प्राह हस्ताभ्यां जायतां पणः तथेति मन्यते वैश्यस् तौ गत्वा पुनर् ऊचतुः
The Brahmin then said to the merchant, 'Let the wager be settled by our hands.' The merchant agreed, and both went forth and spoke again.
पूर्ववल् लौकिकान् गत्वा जितम् इत्य् अब्रवीद् द्विजः करौ छित्त्वा ततः प्राह कथं धर्मं तु मन्यसे आक्षिप्तो ब्राह्मणेनैवं वैश्यो वचनम् अब्रवीत्
Having gone as before to the worldly people, the Brahmin declared, 'I have won,' and, cutting off his hands, he then asked, 'How do you regard righteousness?' Thus challenged by the Brahmin, the merchant spoke these words.
धर्मम् एव परं मन्ये प्राणैः कण्ठगतैर् अपि माता पिता सुहृद् बन्धुर् धर्म एव शरीरिणाम्
I consider righteousness to be supreme, even when life itself is at the throat. For mother, father, friend, and kin—righteousness alone is the true companion of embodied beings.
एवं विवदमानौ ताव् अर्थवान् ब्राह्मणो ऽभवत् विमुक्तो वैश्यकस् तत्र बाहुभ्यां च धनेन च
Thus, as they disputed, the Brahmin became wealthy, while the merchant was left destitute, having lost both his arms and his wealth.
एवं भ्रमन्तौ संप्राप्तौ गङ्गां योगेश्वरं हरिम् यदृच्छया मुनिश्रेष्ठ मिथस् ताव् ऊचतुः पुनः
Wandering thus, they came to the Ganges, to the Lord of Yoga, Hari. By chance, O best of sages, the two again spoke to each other.
वैश्यो गङ्गां तु योगेशं धर्मम् एव प्रशंसति अतिकोपाद् द्विजो वैश्यम् आक्षिपन् पुनर् अब्रवीत्
The merchant praised only righteousness before the Ganges and the Lord of Yoga, while the Brahmin, in great anger, reproached the merchant and spoke again.