asid yad-udarat padmam
yavan ayam vai purusa
tavan asav iti proktah
asit—as it grew; yat-udarat—from whose abdomen; padmam—lotus flower; loka—world; samsthana—situation; laksanam—possessed of; yavan—as it were; ayam—this; vai—certainly; purusah—the Supreme Personality of Godhead; iyatta—measurement; avayavaih—by embodiments; prthak—different; tavan—so; asau—that; iti proktah—it is so said; samstha—situation; avayavavan—embodiment; iva—like.
If the Supreme Personality of Godhead, from whose abdomen the lotus stem sprouted, is possessed of a gigantic body according to His own caliber and measurement, then what is the specific difference between the body of the Lord and those of common living entities?
One should note how Maharaja Pariksit intelligently put questions before his spiritual master for scientific understanding of the transcendental body of the Lord. It has been described in many places before this that the Lord assumed a gigantic body, like that of Karanodakasayi Visnu, from whose hair pores innumerable universes have generated. The body of Garbhodakasayi Visnu is described as sprouting the lotus stem within which all the planets of the universe remain, and at the top of the stem is the lotus flower on which Lord Brahma is born. In the creation of the material world the Supreme Lord undoubtedly assumes a gigantic body, and living entities also get bodies, big or small, according to necessity. For example, an elephant gets a gigantic body according to its needs, and so also an ant gets its body according to its needs. Similarly, if the Personality of Godhead assumes a gigantic body to accommodate the universes or the planets of a particular universe, there is no difference in the principle of assuming or accepting a particular type of body in terms of necessity. A living being and the Lord cannot be distinguished simply by the difference in the magnitude of the body. So the answer depends on the specific significance of the body of the Lord, as distinguished from the body of the common living being.
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