Lord Vamanadeva Begs Charity from Bali Maharaja

Verse 1 (bhagavata.8.19.1)

श्रीशुक उवाच इति वैरोचनेर्वाक्यं धर्मयुक्तं स सूनृतम् । निशम्य भगवान्प्रीतः प्रतिनन्द्येदमब्रवीत् ॥ १ ॥

śrī-śuka uvāca iti vairocaner vākyaṁ dharma-yuktaṁ sa sūnṛtam niśamya bhagavān prītaḥ pratinandyedam abravīt

Shukadeva Gosvami said: Hearing these pleasing words of Bali, the son of Virochana, so consonant with dharma, Bhagavan was greatly pleased, and, praising him, He spoke as follows.

Verse 2 (bhagavata.8.19.2)

श्रीभगवानुवाच वचस्तवैतज्जनदेव सूनृतं कुलोचितं धर्मयुतं यशस्करम् । यस्य प्रमाणं भृगवः साम्पराये पितामहः कुलवृद्धः प्रशान्तः ॥ २ ॥

śrī-bhagavān uvāca vacas tavaitaj jana-deva sūnṛtaṁ kulocitaṁ dharma-yutaṁ yaśas-karam yasya pramāṇaṁ bhṛgavaḥ sāmparāye pitāmahaḥ kula-vṛddhaḥ praśāntaḥ

Shri Bhagavan said: O guardian of your people, these true words of yours befit your lineage, are steeped in dharma, and bring You glory — witnessed by this: that in matters concerning the world beyond, your counsel comes from the Bhrigus, and your elder, the tranquil Prahlada, is your own grandfather.

Verse 3 (bhagavata.8.19.3)

न ह्येतस्मिन्कुले कश्चिन्निःसत्त्वः कृपणः पुमान् । प्रत्याख्याता प्रतिश्रुत्य यो वादाता द्विजातये ॥ ३ ॥

na hy etasmin kule kaścin niḥsattvaḥ kṛpaṇaḥ pumān pratyākhyātā pratiśrutya yo vādātā dvijātaye

In this lineage there has never been born anyone base of heart or miserly, who has turned away a brahmana's request, or who, having given his word, failed to keep it.

Verse 4 (bhagavata.8.19.4)

न सन्ति तीर्थे युधि चार्थिनार्थिताः पराङ्मुखा ये त्वमनस्विनो नृप । युष्मत्कुले यद्यशसामलेन प्रह्लाद उद्भाति यथोडुपः खे ॥ ४ ॥

na santi tīrthe yudhi cārthinārthitāḥ parāṅmukhā ye tv amanasvino nṛpa yuṣmat-kule yad yaśasāmalena prahrāda udbhāti yathoḍupaḥ khe

O King, in your dynasty there has never arisen a small-minded ruler who turned his back on one who begged at a holy place or on a foe upon the battlefield — and beyond this, your lineage shines the brighter for Prahlada, spotless in fame, who rises within it as the moon rises in the sky.

Verse 5 (bhagavata.8.19.5)

यतो जातो हिरण्याक्षश्चरन्नेक इमां महीम् । प्रतिवीरं दिग्विजये नाविन्दत गदायुधः ॥ ५ ॥

yato jāto hiraṇyākṣaś carann eka imāṁ mahīm prativīraṁ dig-vijaye nāvindata gadāyudhaḥ

In this same lineage was born Hiranyaksha, who, wandering this earth alone with only his mace, in his conquest of every direction could find no hero to rival him.

Verse 6 (bhagavata.8.19.6)

यं विनिर्जित्य कृच्छ्रेण विष्णुः क्ष्मोद्धार आगतम् । आत्मानं जयिनं मेने तद्वीर्यं भूर्यनुस्मरन् ॥ ६ ॥

yaṁ vinirjitya kṛcchreṇa viṣṇuḥ kṣmoddhāra āgatam ātmānaṁ jayinaṁ mene tad-vīryaṁ bhūry anusmaran

When rescuing the earth, Vishnu overcame him only with great effort, and remembering again and again the sheer might of Hiranyaksha, He counted His own victory as no small thing.

Verse 7 (bhagavata.8.19.7)

निशम्य तद्वधं भ्राता हिरण्यकशिपुः पुरा । हन्तुं भ्रातृहणं क्रुद्धो जगाम निलयं हरेः ॥ ७ ॥

niśamya tad-vadhaṁ bhrātā hiraṇyakaśipuḥ purā hantuṁ bhrātṛ-haṇaṁ kruddho jagāma nilayaṁ hareḥ

Hearing of his brother's slaying, Hiranyakashipu, blazing with fury, set out for Hari's abode intending to kill the slayer of his brother.

Verse 8 (bhagavata.8.19.8)

तमायान्तं समालोक्य शूलपाणिं कृतान्तवत् । चिन्तयामास कालज्ञो विष्णुर्मायाविनां वरः ॥ ८ ॥

tam āyāntaṁ samālokya śūla-pāṇiṁ kṛtāntavat cintayām āsa kāla-jño viṣṇur māyāvināṁ varaḥ

Seeing him approach, trident in hand, like death itself embodied, Vishnu — knower of time's unfolding, foremost among all masters of illusion — considered within Himself.

Verse 9 (bhagavata.8.19.9)

यतो यतोऽहं तत्रासौ मृत्युः प्राणभृतामिव । अतोऽहमस्य हृदयं प्रवेक्ष्यामि पराग्दृशः ॥ ९ ॥

yato yato ’haṁ tatrāsau mṛtyuḥ prāṇa-bhṛtām iva ato ’ham asya hṛdayaṁ pravekṣyāmi parāg-dṛśaḥ

Wherever I go, this one will pursue Me as death pursues every living being; therefore I shall enter the very core of his heart, for his sight reaches only outward, not within.

Verse 10 (bhagavata.8.19.10)

एवं स निश्चित्य रिपोः शरीर- माधावतो निर्विविशेऽसुरेन्द्र । श्वासानिलान्तर्हितसूक्ष्मदेह- स्तत्प्राणरन्ध्रेण विविग्नचेताः ॥ १० ॥

evaṁ sa niścitya ripoḥ śarīram ādhāvato nirviviśe ’surendra śvāsānilāntarhita-sūkṣma-dehas tat-prāṇa-randhreṇa vivigna-cetāḥ

O lord of the asuras, having thus resolved, Bhagavan, taking on a subtle form invisible within the breath, entered the body of His pursuing foe through the passage of his very breath, His mind uneasy at the venture.

Verse 11 (bhagavata.8.19.11)

स तन्निकेतं परिमृश्य शून्य- मपश्यमानः कुपितो ननाद । क्ष्मां द्यां दिशः खं विवरान्समुद्रान् विष्णुं विचिन्वन् न ददर्श वीरः ॥ ११ ॥

sa tan-niketaṁ parimṛśya śūnyam apaśyamānaḥ kupito nanāda kṣmāṁ dyāṁ diśaḥ khaṁ vivarān samudrān viṣṇuṁ vicinvan na dadarśa vīraḥ

Finding his own dwelling empty and unable to find Vishnu, that mighty warrior, enraged, roared aloud, and searching the earth, the heavens, every direction, the sky, every cave and every sea for Vishnu, he could not find Him anywhere.

Verse 12 (bhagavata.8.19.12)

अपश्यन्निति होवाच मयान्विष्टमिदं जगत् । भ्रातृहा मे गतो नूनं यतो नावर्तते पुमान् ॥ १२ ॥

apaśyann iti hovāca mayānviṣṭam idaṁ jagat bhrātṛ-hā me gato nūnaṁ yato nāvartate pumān

Failing to find Him, he said: I have searched this whole universe through; surely my brother's killer has gone to that place from which no one returns.

Verse 13 (bhagavata.8.19.13)

वैरानुबन्ध एतावानामृत्योरिह देहिनाम् । अज्ञानप्रभवो मन्युरहंमानोपबृंहितः ॥ १३ ॥

vairānubandha etāvān āmṛtyor iha dehinām ajñāna-prabhavo manyur ahaṁ-mānopabṛṁhitaḥ

Such is the bond of enmity that persists in embodied souls until death — anger born of ignorance and swollen still further by pride of self.

Verse 14 (bhagavata.8.19.14)

पिता प्रह्लादपुत्रस्ते तद्विद्वान्द्विजवत्सलः । स्वमायुर्द्विजलिङ्गेभ्यो देवेभ्योऽदात् स याचितः ॥ १४ ॥

pitā prahrāda-putras te tad-vidvān dvija-vatsalaḥ svam āyur dvija-liṅgebhyo devebhyo ’dāt sa yācitaḥ

Your father, Virochana, son of Prahlada, knowing full well that they were gods disguised as brahmanas, yet out of his devotion to brahmanas, gave them his own lifespan when they asked for it.

Verse 15 (bhagavata.8.19.15)

भवानाचरितान्धर्मानास्थितो गृहमेधिभिः । ब्राह्मणैः पूर्वजैः शूरैरन्यैश्चोद्दामकीर्तिभिः ॥ १५ ॥

bhavān ācaritān dharmān āsthito gṛhamedhibhiḥ brāhmaṇaiḥ pūrvajaiḥ śūrair anyaiś coddāma-kīrtibhiḥ

You too have taken your stand upon the very dharma practiced by householder brahmanas, by your own forefathers, and by other heroes of unbounded fame.

Verse 16 (bhagavata.8.19.16)

तस्मात् त्वत्तो महीमीषद् वृणेऽहं वरदर्षभात् । पदानि त्रीणि दैत्येन्द्र सम्मितानि पदा मम ॥ १६ ॥

tasmāt tvatto mahīm īṣad vṛṇe ’haṁ varadarṣabhāt padāni trīṇi daityendra sammitāni padā mama

Therefore, O lord of the Daityas, from You, foremost of the generous, I ask only for that much land as may be measured by three paces of Mine.

Verse 17 (bhagavata.8.19.17)

नान्यत् ते कामये राजन्वदान्याज्जगदीश्वरात् । नैनः प्राप्नोति वै विद्वान्यावदर्थप्रतिग्रहः ॥ १७ ॥

nānyat te kāmaye rājan vadānyāj jagad-īśvarāt nainaḥ prāpnoti vai vidvān yāvad-artha-pratigrahaḥ

O King, O lord of the world, from your munificence I desire nothing more than this; for the wise one who takes charity only to the measure of his need incurs no fault by it.

Verse 18 (bhagavata.8.19.18)

श्रीबलिरुवाच अहो ब्राह्मणदायाद वाचस्ते वृद्धसम्मताः । त्वं बालो बालिशमतिः स्वार्थं प्रत्यबुधो यथा ॥ १८ ॥

śrī-balir uvāca aho brāhmaṇa-dāyāda vācas te vṛddha-sammatāḥ tvaṁ bālo bāliśa-matiḥ svārthaṁ praty abudho yathā

Shri Bali said: O son of a brahmana, these words of Yours would be approved even by the aged and wise, and yet You are but a child, of a child's understanding — and, it would seem, quite unaware of Your own true interest.

Verse 19 (bhagavata.8.19.19)

मां वचोभिः समाराध्य लोकानामेकमीश्वरम् । पदत्रयं वृणीते योऽबुद्धिमान् द्वीपदाशुषम् ॥ १९ ॥

māṁ vacobhiḥ samārādhya lokānām ekam īśvaram pada-trayaṁ vṛṇīte yo ’buddhimān dvīpa-dāśuṣam

One who, having pleased with sweet words Me, the sole master of the three worlds, asks for a mere three paces of land — when I could give him an entire continent — such a one, surely, lacks understanding.

Verse 20 (bhagavata.8.19.20)

न पुमान् मामुपव्रज्य भूयो याचितुमर्हति । तस्माद् वृत्तिकरीं भूमिं वटो कामं प्रतीच्छ मे ॥ २० ॥

na pumān mām upavrajya bhūyo yācitum arhati tasmād vṛttikarīṁ bhūmiṁ vaṭo kāmaṁ pratīccha me

One who has come to Me to ask should never again need to beg from anyone; therefore, O young brahmachari, take from Me, as You please, land enough for Your own sustenance.

Verse 21 (bhagavata.8.19.21)

श्रीभगवानुवाच यावन्तो विषयाः प्रेष्ठास्त्रिलोक्यामजितेन्द्रियम् । न शक्नुवन्ति ते सर्वे प्रतिपूरयितुं नृप ॥ २१ ॥

śrī-bhagavān uvāca yāvanto viṣayāḥ preṣṭhās tri-lokyām ajitendriyam na śaknuvanti te sarve pratipūrayituṁ nṛpa

Shri Bhagavan said: O King, all the most cherished objects of enjoyment within these three worlds together could not satisfy one whose senses remain unmastered.

Verse 22 (bhagavata.8.19.22)

त्रिभिः क्रमैरसन्तुष्टो द्वीपेनापि न पूर्यते । नववर्षसमेतेन सप्तद्वीपवरेच्छया ॥ २२ ॥

tribhiḥ kramair asantuṣṭo dvīpenāpi na pūryate nava-varṣa-sametena sapta-dvīpa-varecchayā

One left unsatisfied by three paces would not be satisfied even by an entire continent with its nine regions — nor even by the wish to possess all seven continents together.

Verse 23 (bhagavata.8.19.23)

सप्तद्वीपाधिपतयो नृपा वैन्यगयादयः । अर्थैः कामैर्गता नान्तं तृष्णाया इति नः श्रुतम् ॥ २३ ॥

sapta-dvīpādhipatayo nṛpā vaiṇya-gayādayaḥ arthaiḥ kāmair gatā nāntaṁ tṛṣṇāyā iti naḥ śrutam

We have heard that even kings such as Prithu, son of Vena, and Gaya, who ruled over all seven continents, never found the end of their craving through the fulfillment of wealth and desire.

Verse 24 (bhagavata.8.19.24)

यदृच्छयोपपन्नेन सन्तुष्टो वर्तते सुखम् । नासन्तुष्टस्त्रिभिर्लोकैरजितात्मोपसादितैः ॥ २४ ॥

yadṛcchayopapannena santuṣṭo vartate sukham nāsantuṣṭas tribhir lokair ajitātmopasāditaiḥ

One who remains content with whatever comes by destiny lives happily; but the discontented, unless he has mastered his own senses, finds no happiness even in possessing all three worlds.

Verse 25 (bhagavata.8.19.25)

पुंसोऽयं संसृतेर्हेतुरसन्तोषोऽर्थकामयोः । यदृच्छयोपपन्नेन सन्तोषो मुक्तये स्मृतः ॥ २५ ॥

puṁso ’yaṁ saṁsṛter hetur asantoṣo ’rtha-kāmayoḥ yadṛcchayopapannena santoṣo muktaye smṛtaḥ

This very discontent regarding wealth and desire is the cause of a person's continued bondage to the world; contentment with what comes unsought by destiny is declared to be the path to liberation.

Verse 26 (bhagavata.8.19.26)

यदृच्छालाभतुष्टस्य तेजो विप्रस्य वर्धते । तत् प्रशाम्यत्यसन्तोषादम्भसेवाशुशुक्षणिः ॥ २६ ॥

yadṛcchā-lābha-tuṣṭasya tejo viprasya vardhate tat praśāmyaty asantoṣād ambhasevāśuśukṣaṇiḥ

A brahmana who remains content with whatever comes unsought sees his own spiritual brilliance ever increasing; but through discontent that same brilliance is quenched, as fire is quenched when water is poured upon it.

Verse 27 (bhagavata.8.19.27)

तस्मात् त्रीणि पदान्येव वृणे त्वद् वरदर्षभात् । एतावतैव सिद्धोऽहं वित्तं यावत्प्रयोजनम् ॥ २७ ॥

tasmāt trīṇi padāny eva vṛṇe tvad varadarṣabhāt etāvataiva siddho ’haṁ vittaṁ yāvat prayojanam

For this reason, O foremost of the munificent, I ask from You only three paces of land; with this alone I shall be perfectly content, for wealth sufficient to one's need is enough.

Verse 28 (bhagavata.8.19.28)

श्रीशुक उवाच इत्युक्तः स हसन्नाह वाञ्छातः प्रतिगृह्यताम् । वामनाय महीं दातुं जग्राह जलभाजनम् ॥ २८ ॥

śrī-śuka uvāca ity uktaḥ sa hasann āha vāñchātaḥ pratigṛhyatām vāmanāya mahīṁ dātuṁ jagrāha jala-bhājanam

Shukadeva Gosvami said: Thus addressed, Bali laughed and said, 'Take exactly as You wish' — and to confirm the gift of land to Vamana, he took up his water vessel.

Verse 29 (bhagavata.8.19.29)

विष्णवे क्ष्मां प्रदास्यन्तमुशना असुरेश्वरम् । जानंश्चिकीर्षितं विष्णोः शिष्यं प्राह विदां वरः ॥ २९ ॥

viṣṇave kṣmāṁ pradāsyantam uśanā asureśvaram jānaṁś cikīrṣitaṁ viṣṇoḥ śiṣyaṁ prāha vidāṁ varaḥ

Seeing that Bali was about to grant the land to Vishnu, and knowing well what Vishnu intended, Shukracharya — foremost among the wise — spoke thus to his disciple, the lord of the asuras.

Verse 30 (bhagavata.8.19.30)

श्रीशुक्र उवाच एष वैरोचने साक्षाद् भगवान्विष्णुरव्ययः । कश्यपाददितेर्जातो देवानां कार्यसाधकः ॥ ३० ॥

śrī-śukra uvāca eṣa vairocane sākṣād bhagavān viṣṇur avyayaḥ kaśyapād aditer jāto devānāṁ kārya-sādhakaḥ

Shri Shukracharya said: O son of Virochana, this is none other than Bhagavan Vishnu Himself, the imperishable, born of Kashyapa and Aditi, who has appeared to accomplish the purpose of the gods.

Verse 31 (bhagavata.8.19.31)

प्रतिश्रुतं त्वयैतस्मै यदनर्थमजानता । न साधु मन्ये दैत्यानां महानुपगतोऽनयः ॥ ३१ ॥

pratiśrutaṁ tvayaitasmai yad anartham ajānatā na sādhu manye daityānāṁ mahān upagato ’nayaḥ

Unknowingly you have given this one a promise fraught with disaster; I do not think this well done — a great calamity has now fallen upon the Daityas.

Verse 32 (bhagavata.8.19.32)

एष ते स्थानमैश्वर्यं श्रियं तेजो यशः श्रुतम् । दास्यत्याच्छिद्य शक्राय मायामाणवको हरिः ॥ ३२ ॥

eṣa te sthānam aiśvaryaṁ śriyaṁ tejo yaśaḥ śrutam dāsyaty ācchidya śakrāya māyā-māṇavako hariḥ

This Hari, appearing under illusion as a brahmana's son, will strip you of your domain, your wealth, your fortune, your splendor, your fame, your learning — and give it all away to Indra, your enemy.

Verse 33 (bhagavata.8.19.33)

त्रिभिः क्रमैरिमाल्लोकान्विश्वकायः क्रमिष्यति । सर्वस्वं विष्णवे दत्त्वा मूढ वर्तिष्यसे कथम् ॥ ३३ ॥

tribhiḥ kramair imāl lokān viśva-kāyaḥ kramiṣyati sarvasvaṁ viṣṇave dattvā mūḍha vartiṣyase katham

Taking the form of the universe itself, He will span all these worlds in but three strides; O foolish one, having given everything to Vishnu, how then will you sustain yourself?

Verse 34 (bhagavata.8.19.34)

क्रमतो गां पदैकेन द्वितीयेन दिवं विभोः । खं च कायेन महता तार्तीयस्य कुतो गतिः ॥ ३४ ॥

kramato gāṁ padaikena dvitīyena divaṁ vibhoḥ khaṁ ca kāyena mahatā tārtīyasya kuto gatiḥ

With one stride He will span the earth, with the second the heavens, and with His vast body He will pervade the sky itself as well — then where will there be room left for the third?

Verse 35 (bhagavata.8.19.35)

निष्ठां ते नरके मन्ये ह्यप्रदातुः प्रतिश्रुतम् । प्रतिश्रुतस्य योऽनीशः प्रतिपादयितुं भवान् ॥ ३५ ॥

niṣṭhāṁ te narake manye hy apradātuḥ pratiśrutam pratiśrutasya yo ’nīśaḥ pratipādayituṁ bhavān

In my judgment, one who cannot fulfill what he has promised is destined for hell — and you, likewise, are simply not equal to redeeming what you have pledged.

Verse 36 (bhagavata.8.19.36)

न तद्दानं प्रशंसन्ति येन वृत्तिर्विपद्यते । दानं यज्ञस्तपः कर्म लोके वृत्तिमतो यतः ॥ ३६ ॥

na tad dānaṁ praśaṁsanti yena vṛttir vipadyate dānaṁ yajñas tapaḥ karma loke vṛttimato yataḥ

That charity is never praised which places one's own livelihood in jeopardy; for charity, sacrifice, austerity and the performance of one's duties are all possible only for one whose livelihood remains secure.

Verse 37 (bhagavata.8.19.37)

धर्माय यशसेऽर्थाय कामाय स्वजनाय च । पञ्चधा विभजन्वित्तमिहामुत्र च मोदते ॥ ३७ ॥

dharmāya yaśase ’rthāya kāmāya sva-janāya ca pañcadhā vibhajan vittam ihāmutra ca modate

For this reason, one who divides his accumulated wealth into five portions — for dharma, for reputation, for further gain, for enjoyment, and for the support of his own kin — finds happiness both here and hereafter.

Verse 38 (bhagavata.8.19.38)

अत्रापि बह्वृचैर्गीतं शृणु मेऽसुरसत्तम । सत्यमोमिति यत् प्रोक्तं यन्नेत्याहानृतं हि तत् ॥ ३८ ॥

atrāpi bahvṛcair gītaṁ śṛṇu me ’sura-sattama satyam om iti yat proktaṁ yan nety āhānṛtaṁ hi tat

O foremost of the asuras, hear also on this point what the Bahvricha shruti itself declares: whatever is spoken preceded by 'Om' is truth, and whatever is spoken as 'no' is untruth.

Verse 39 (bhagavata.8.19.39)

सत्यं पुष्पफलं विद्यादात्मवृक्षस्य गीयते । वृक्षेऽजीवति तन्न स्यादनृतं मूलमात्मनः ॥ ३९ ॥

satyaṁ puṣpa-phalaṁ vidyād ātma-vṛkṣasya gīyate vṛkṣe ’jīvati tan na syād anṛtaṁ mūlam ātmanaḥ

The scriptures say that truth is the flower and fruit of this tree that is the body; but if the tree itself does not live, whence shall come the flower and fruit — for untruth, in this sense, is itself the very root that sustains the body.

Verse 40 (bhagavata.8.19.40)

तद् यथा वृक्ष उन्मूलः शुष्यत्युद्वर्ततेऽचिरात् । एवं नष्टानृतः सद्य आत्मा शुष्येन्न संशयः ॥ ४० ॥

tad yathā vṛkṣa unmūlaḥ śuṣyaty udvartate ’cirāt evaṁ naṣṭānṛtaḥ sadya ātmā śuṣyen na saṁśayaḥ

Just as an uprooted tree quickly withers and falls, so too, once this self-preserving untruth is destroyed, the body itself will soon wither — of this there is no doubt.

Verse 41 (bhagavata.8.19.41)

पराग् रिक्तमपूर्णं वा अक्षरं यत् तदोमिति । यत् किञ्चिदोमिति ब्रूयात् तेन रिच्येत वै पुमान् । भिक्षवे सर्वम्ॐ कुर्वन्नालं कामेन चात्मने ॥ ४१ ॥

parāg riktam apūrṇaṁ vā akṣaraṁ yat tad om iti yat kiñcid om iti brūyāt tena ricyeta vai pumān bhikṣave sarvam oṁ kurvan nālaṁ kāmena cātmane

The syllable Om is that imperishable sound which separates, which empties, which leaves one incomplete; whoever says 'Om' to grant whatever is asked becomes emptied by that very word — one who gives everything away to a beggar with 'Om' is left fit neither for enjoyment nor for his own true good.

Verse 42 (bhagavata.8.19.42)

अथैतत् पूर्णमभ्यात्मं यच्च नेत्यनृतं वचः । सर्वं नेत्यनृतं ब्रूयात् स दुष्कीर्तिः श्वसन्मृतः ॥ ४२ ॥

athaitat pūrṇam abhyātmaṁ yac ca nety anṛtaṁ vacaḥ sarvaṁ nety anṛtaṁ brūyāt sa duṣkīrtiḥ śvasan mṛtaḥ

By contrast, to say 'no' — though it be a falsehood — preserves one's fullness of self; yet one who says 'no' to everything without exception earns only ill fame, and though breathing, should be counted as good as dead.

Verse 43 (bhagavata.8.19.43)

स्त्रीषु नर्मविवाहे च वृत्त्यर्थे प्राणसङ्कटे । गोब्राह्मणार्थे हिंसायां नानृतं स्याज्जुगुप्सितम् ॥ ४३ ॥

strīṣu narma-vivāhe ca vṛtty-arthe prāṇa-saṅkaṭe go-brāhmaṇārthe hiṁsāyāṁ nānṛtaṁ syāj jugupsitam

Falsehood spoken in courting a woman, at a wedding, for the sake of one's livelihood, when life itself is in danger, for the protection of cows and brahmanas, or to save someone from violence — such falsehood is never held blameworthy.