tad-dhamnabhud ajas tusnim
tatah—then; atikutuka-udvrtya-stimita-ekadasa-indriyah—whose eleven senses had all been jolted by great astonishment and then stunned by transcendental bliss; tad-dhamna—by the effulgence of those visnu-murtis; abhut—became; ajah—Lord Brahma; tusnim—silent; puh-devi-anti—in the presence of a village deity (gramya-devata); iva—just as; putrika—a clay doll made by a child.
Then, by the power of the effulgence of those visnu-murtis, Lord Brahma, his eleven senses jolted by astonishment and stunned by transcendental bliss, became silent, just like a child’s clay doll in the presence of the village deity.
Brahma was stunned because of transcendental bliss (muhyanti yat surayah). In his astonishment, all his senses were stunned, and he was unable to say or do anything. Brahma had considered himself absolute, thinking himself the only powerful deity, but now his pride was subdued, and he again became merely one of the demigods—an important demigod, of course, but a demigod nonetheless. Brahma, therefore, cannot be compared to God—Krsna, or Narayana. It is forbidden to compare Narayana even to demigods like Brahma and Siva, what to speak of others.
“One who considers demigods like Brahma and Siva to be on an equal level with Narayana must certainly be considered an offender.” We should not equate the demigods with Narayana, for even Sankaracarya has forbidden this (narayanah paro’vyaktat). Also, as mentioned in the Vedas, eko narayana asin na brahma nesanah: “In the beginning of creation there was only the Supreme Personality, Narayana, and there was no existence of Brahma or Siva.” Therefore, one who at the end of his life remembers Narayana attains the perfection of life (ante narayana-smrtih).
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