sa tudyamano íri-durukta-tomarair
damstragra-gam gam upalaksya bhitam
todam mrsan niragad ambu-madhyad
grahahatah sa-karenur yathebhah
sah—He; tudyamanah—being pained; ari—of the enemy; durukta—by the abusive words; tomaraih—by the weapons; damstra-agra—on the ends of His tusks; gam—situated; gam—the earth; upalaksya—seeing; bhitam—frightened; todam—the pain; mrsan—bearing; niragat—He came out; ambu-madhyat—from the midst of the water; graha—by a crocodile; ahatah—attacked; sa-karenuh—along with a she-elephant; yatha—as; ibhah—an elephant.
Although the Lord was pained by the shaftlike abusive words of the demon, He bore the pain. But seeing that the earth on the ends of His tusks was frightened, He rose out of the water just as an elephant emerges with its female companion when assailed by an alligator.
The Mayavadi philosopher cannot understand that the Lord has feelings. The Lord is satisfied if someone offers Him a nice prayer, and similarly, if someone decries His existence or calls Him by ill names, God is dissatisfied. The Supreme Personality of Godhead is decried by the Mayavadi philosophers, who are almost demons. They say that God has no head, no form, no existence and no legs, hands or other bodily limbs. In other words, they say that He is dead or lame. All these misconceptions of the Supreme Lord are a source of dissatisfaction to Him; He is never pleased with such atheistic descriptions. In this case, although the Lord felt sorrow from the piercing words of the demon, He delivered the earth for the satisfaction of the demigods, who are ever His devotees. The conclusion is that God is as sentient as we are. He is satisfied by our prayers and dissatisfied by our harsh words against Him. In order to give protection to His devotee, He is always ready to tolerate insulting words from the atheists.
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