These gigantic universes, they are coming out from the hair holes of the body of Mahā-Viṣṇu or from His . . . just like sometimes infected person, they distribute germs from breathing, from perspiration. That is scientific. Similarly, Mahā-Viṣṇu's breathing and perspiration within the Causal Ocean, bringing forth so many universes. And each and every universe, there are so many planet, and one of the planet is this, earth, earthly planet.
So sometimes this earthly planet was thrown into the water, Garbhodaka-samudra, Garbhodaka Sea, and God took the form of a boar, having two tusks—because it was easier. Just like shovel, you take something like that. So He took the earth. So that is described: kṣitir iha vipulatare tiṣṭhati tava . . . no. What is that? Daśana-śikhare? The, this is described in Jayadeva's prayer: vasati daśana-śikhare dharaṇī tava lagnā. Vasati, is resting; vasati daśana-śikhare, on the top of the tusk. Keśava dhṛta-śūkara-rūpa jaya jagadīśa hare.
So He's yajñeśa. It is not that He's . . . his shape was just like hog, but He's not hog. Don't misunderstand. His shape was a gigantic hog. You can just imagine what kind of hog He was. The shape was like hog, but He was resting the whole planet, earthly planet, on the tusk. Vasati daśana-śikhare dharaṇī tava lagnā śaśini kalaṅka . . . keśava dhṛta-śūkara-rūpa. (Śrī Daśāvatāra Stotra 3)
Here it is stated, saukaram. Saukaram means like hog. Not that He's hog. He's yajñeśa. He can take any shape. Just like here is, God has assumed the shape of a lion, half-lion, half-man. So He's all powerful, He can take any shape, any form, but He is not that form. That is for the time being. For the time being, He assumes so many forms. The real form is Kṛṣṇa, the original form. Keśava dhṛta-śukara, saukara-rūpa or śūkara-rūpa: "My Lord Keśava, You have assumed this form." So there are many millions and millions of forms of God. According to time, necessity, circumstances, He assumes different forms, because it is His business:
- yadā yadā hi dharmasya
- glānir bhavati bhārata
- abhyutthānam adharmasya
- tadātmānaṁ sṛjāmy aham
- (BG 4.7)
He appears as soon as there is discrepancies in the methodical way. Another place, indrāri-vyākulaṁ lokam (SB 1.3.28). Indra. Indra means the heavenly god, and ari means enemy. So indrāri, the enemy of the king of heaven. That means demons.
There are two classes of beings, human being, in the human state: the devatā and asura. So devatā means God conscious, Kṛṣṇa conscious. Anyone who is Kṛṣṇa conscious, he is devatā, demigod. And anyone who is not Kṛṣṇa conscious, he's demon. This is the difference. So that demon may be very big or small, it doesn't matter, but . . . asuras tad-viparyayaḥ. Viparyayaḥ means "just the opposite." The devotees, they are demigods, and asura means just the opposite number of devotee; that means nondevotees. Those who are nondevotee, those who are not devotees of the Lord, they are all demons.
So demons are always disturbing. They'll create disturbance. That is . . . their business is to create disturbance in the creation of the Supreme Lord. So this Hiraṇyākṣa and Hiraṇyakaśipu, two brothers, they were creating so much disturbances. The whole world is disturbed only for the existence of the demons, asuri. At the present moment also, the world is full of demons. The devotees, their number is very, very small. Just like our Kṛṣṇa consciousness movement: we can count within the finger how many we have got, Kṛṣṇa conscious. But demons, non-Kṛṣṇa conscious, nondevotees, there is no limit. Innumerable.