6. Dhanaṁ
Wealth
(6 Verses)
75 [stm.]
Saddhādhanaṁ sīladhanaṁ hiri ottappiyaṁ dhanaṁ
sutadhanañ-ca cāgo ca paññā, ve sattamaṁ dhanaṁ.
The seven true wealths: those of faith, virtue, conscience, concern, learning, charity and wisdom.
The seven are listed as a progressive path: Faith provides the initial trust to undertake the spiritual journey. Virtue establishes the moral foundation for peace and good rebirth. Conscience and Concern are the twin guardians of ethics, fostering self-restraint. Learning is the acquisition of the teachings. Charity is the practice of generosity that loosens attachment. Wisdom is the culminating wealth and is the penetrating insight into the true nature of reality. Unlike worldly riches, these treasures cannot be stolen, decay, or cause strife.
76 [stm.]
Itthīnañ-ca dhanaṁ rūpaṁ, purisānaṁ dhanaṁ kulaṁ,
uragānaṁ dhanaṁ visaṁ, bhūpālānaṁ dhanaṁ balaṁ,
bhikkhūnañ-ca dhanaṁ sīlaṁ, Brāhmaṇānaṁ dhanaṁ vijjā.
The wealth of women is their beauty, the wealth of men is their family, the wealth of snakes is their venom, the wealth of lords of the earth is their strength, the wealth of monastics is their virtue, the wealth of Brahmins is their knowledge.
For women in a traditional social context, beauty is their primary social capital. For men, family lineage and honour are paramount. A snake’s power and defense lie in its venom. A ruler’s power is his military and political strength. For a monastic, however, the true wealth is not external but internal: moral virtue. For a Brahmin, it is sacred knowledge. This places the spiritual assets of the monk and the Brahmin at the end, implying a hierarchy where internal qualities surpass external attributes.
77 [stm.]
Na rūpaṁ na ca paññāṇaṁ, na ca kulañ-ca sambhavo,
kāle vipattisampatte, dhanam-eva visesakaṁ.
Not beauty, not wisdom, not family, or birth, in times of good and bad fortune, wealth is truly distinguishing.
When facing life’s inevitable ups and downs such as moments of crisis or opportunity then beauty, wisdom and noble birth often pale in practical utility compared to ready money. Wealth becomes the decisive, distinguishing factor that determines one’s options, security and influence. This is a clear-eyed acknowledgment of reality. It serves as a caution: while spiritual qualities are supreme for liberation, one underestimates the role of material resources in mundane life at one’s peril, suggesting the need for balanced stewardship.
78 [stm.]
Dhanahīnaṁ caje mittā puttadārā sahodarā,
dhanavantaṁ va sevanti, dhanaṁ loke mahāsakhā.
Friends, children, wives and companions abandon one who has lost his wealth, they serve only the wealthy, wealth is the main thing Lit: the great branch. in the world.
When a person loses their wealth, they are often abandoned by those closest to them: friends, spouse, children and even siblings. These same individuals will eagerly serve and flatter someone who is wealthy. The concluding statement, wealth is the main thing in the world, is a declaration of this sad truth, not a celebration of it. It exposes the fickle and conditional nature of much social attachment, urging discernment about where true loyalty lies.
79 [ana., stm.]
Sattā sadūpasevanti sodakaṁ vāpi ādikaṁ,
sabhogaṁ sadhanañ-ceva, tucchā te ce jahanti te.
People always frequent a tank and so on that has water, and also one with riches and wealth, (but) if empty they abandon them.
Just as people will frequent a well or pond as long as it holds water but abandon it when it runs dry, so too do they associate with a person only as long as that person possesses wealth and resources. The analogy reveals a transactional view of human connection: presence is maintained for what can be drawn from the source. When the source is perceived as empty or no longer useful, it is deserted. This teaching reinforces the unreliable nature of seeking security and companionship through external possessions.
80 [stm.]
Attanā va katā lakkhī, alakkhī attanā katā,
na hi lakkhiṁ alakkhiñ-ca añño aññassa kārako.
Good luck is made by oneself, bad luck is made by oneself, another does not make good luck and bad luck for another.
This rejects the idea of fate or luck imposed by external forces, gods, or other people. Instead, it declares that one’s own condition, whether fortunate or unfortunate, is primarily the result of one’s own past actions, speech and thoughts. The verse therefore empowers the individual: you are the author of your own destiny. This understanding removes the ground for blame or helplessness and places the impetus for change squarely on one’s present choices, aligning with the teaching about deeds and their results.