# SB 3.20.8 > सूत उवाच > हरेर्धृतक्रोडतनोः स्वमायया निशम्य गोरुद्धरणं रसातलात् । > लीलां हिरण्याक्षमवज्ञया हतं सञ्जातहर्षो मुनिमाह भारतः ॥८॥ ## Text > sūta uvāca > harer dhṛta-kroḍa-tanoḥ sva-māyayā > niśamya gor uddharaṇaṁ rasātalāt > līlāṁ hiraṇyākṣam avajñayā hataṁ > sañjāta-harṣo munim āha bhārataḥ ## Synonyms *sūtaḥ uvāca*—Sūta said; *hareḥ*—of the Lord; *dhṛta*—who had assumed; *kroḍa*—of a boar; *tanoḥ*—body; *sva-māyayā*—by His divine potency; *niśamya*—having heard; *goḥ*—of the earth; *uddharaṇam*—uplifting; *rasātalāt*—from the bottom of the ocean; *līlām*—sport; *hiraṇyākṣam*—the demon Hiraṇyākṣa; *avajñayā*—neglectfully; *hatam*—killed; *sañjāta-harṣaḥ*—being overjoyed; *munim*—to the sage (Maitreya); *āha*—said; *bhārataḥ*—Vidura. ## Translation **Sūta Gosvāmī continued: Vidura, the descendant of Bharata, was delighted to hear the story of the Lord, who, having assumed by His own divine potency the form of a boar, had enacted the sport of lifting the earth from the bottom of the ocean and indifferently killing the demon Hiraṇyākṣa. Vidura then spoke to the sage as follows.** ## Purport It is stated here that the Lord assumed the form of a boar by His own potency. His form is not actually the form of a conditioned soul. A conditioned soul is forced to accept a particular type of body by the higher authority of material laws, but here it is clearly said that the Lord was not forced to accept the form of a boar by the external power. In *Bhagavad-gītā* the same fact is confirmed; when the Lord descends to this earth, He assumes a form by His own internal potency. The form of the Lord, therefore, can never consist of material energy. The Māyāvāda version that when Brahman assumes a form the form is accepted from *māyā* is not acceptable, because although *māyā* is superior to the conditioned soul, she is not superior to the Supreme Personality of Godhead; she is under the control of the Supreme Godhead, as confirmed in *Bhagavad-gītā. Māyā* is under His superintendence; *māyā* cannot overcome the Lord. The Māyāvāda idea that the living entity is the Supreme Absolute Truth but has become covered by *māyā* is invalid, because *māyā* cannot be so great that it can cover the Supreme. The covering capacity can be employed on the part and parcel of Brahman, not on the Supreme Brahman.