tato 'tikutukodvá¹›tya-
stimitaikÄdaÅ›endriyaḥ
tad-dhÄmnÄbhÅ«d ajas tūṣṇīá¹
pÅ«r-devy-antÄ«va putrikÄ
tataḥ - then; atikutuka-udvá¹›tya-stimita-ekÄdaÅ›a-indriyaḥ - whose eleven senses had all been jolted by great astonishment and then stunned by transcendental bliss; tad-dhÄmnÄ - by the effulgence of those viṣṇu-mÅ«rtis; abhÅ«t - became; ajaḥ - Lord BrahmÄ; tūṣṇīm - silent; pūḥ-devÄ«-anti - in the presence of a village deity (grÄmya-devatÄ); iva - just as; putrikÄ - a clay doll made by a child.
Then, by the power of the effulgence of those viṣṇu-mÅ«rtis, Lord BrahmÄ, 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.
BrahmÄ was stunned because of transcendental bliss (muhyanti yat sÅ«rayaḥ). In his astonishment, all his senses were stunned, and he was unable to say or do anything. BrahmÄ 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. BrahmÄ, therefore, cannot be compared to God — Kṛṣṇa, or NÄrÄyaṇa. It is forbidden to compare NÄrÄyaṇa even to demigods like BrahmÄ and Åšiva, what to speak of others.
yas tu nÄrÄyaṇaá¹ devaá¹
brahma-rudrÄdi-daivataiḥ
samatvenaiva vīkṣeta
sa pÄá¹£aṇá¸Ä« bhaved dhruvam
“One who considers demigods like BrahmÄ and Åšiva to be on an equal level with NÄrÄyaṇa must certainly be considered an offender.†We should not equate the demigods with NÄrÄyaṇa, for even Åšaá¹…karÄcÄrya has forbidden this (nÄrÄyaṇaḥ paro ’vyaktÄt). Also, as mentioned in the Vedas, eko nÄrÄyaṇa ÄsÄ«n na brahmÄ neÅ›Änaḥ: “In the beginning of creation there was only the Supreme Personality, NÄrÄyaṇa, and there was no existence of BrahmÄ or Åšiva.†Therefore, one who at the end of his life remembers NÄrÄyaṇa attains the perfection of life (ante nÄrÄyaṇa-smá¹›tiḥ).
