Srimad Bhagavatam — Tritiya Skandha, Shloka 3
Varāha Confronts Hiraṇyākṣa: The Challenge, the Rescue of Earth, and the Opening of the Mace-Duel
आहैनमेह्यज्ञ महीं विमुञ्च नो रसौकसां विश्वसृजेयमर्पिता । न स्वस्ति यास्यस्यनया ममेक्षत: सुराधमासादितसूकराकृते ॥ ३ ॥
āhainam ehy ajña mahīṁ vimuñca no rasaukasāṁ viśva-sṛjeyam arpitā na svasti yāsyasy anayā mamekṣataḥ surādhamāsādita-sūkarākṛte
দৈত্য বলল—হে দেবশ্রেষ্ঠ, শূকররূপ ধারণ করে এসেছ, আমার কথা শোনো। এই পৃথিবী বিশ্বস্রষ্টা আমাদের, রসাতলবাসীদের, হাতে অর্পণ করেছেন। আমার চোখের সামনে তুমি একে নিয়ে গেলে অক্ষত থাকতে পারবে না।
Śrīdhara Svāmī, commenting on this verse, states that although the demon wanted to deride the Personality of Godhead in the form of a boar, actually he worshiped Him in several words. For example, he addressed Him as vana-gocaraḥ, which means “one who is a resident of the forest,” but another meaning of vana-gocaraḥ is “one who lies on the water.” Viṣṇu lies on the water, so the Supreme Personality of Godhead can be properly addressed in this way. The demon also addressed Him as mṛgaḥ, indicating, unintentionally, that the Supreme Personality is sought after by great sages, saintly persons and transcendentalists. He also addressed Him as ajña. Śrīdhara Svāmī says that jña means “knowledge,” and there is no knowledge which is unknown to the Supreme Personality of Godhead. Indirectly, therefore, the demon said that Viṣṇu knows everything. The demon addressed Him as surādhama. Sura means “the demigods,” and adhama means “Lord of all there is.” He is Lord of all the demigods; therefore He is the best of all demigods, or God. When the demon used the phrase “in my presence,” the implied meaning was, “In spite of my presence, You are completely able to take away the earth.” Na svasti yāsyasi: “Unless You kindly take this earth from our custody, there can be no good fortune for us.”
FAQs
This verse shows the demoniac opposition to the Lord’s rescue mission—Hiraṇyākṣa orders Varāha to release the Earth, implying the Lord has already taken up the task of lifting and protecting Bhūdevī.
As a demon, Hiraṇyākṣa derides the Lord’s divine form and dharmic purpose; calling Him “a-jña” is an insult meant to deny that the Lord is the very origin and goal of yajña.
When dharma is mocked or truth is attacked, this verse reminds a devotee to stay steady—divine protection ultimately prevails even when opposed by arrogance and false claims of ownership.