64 Srimad-Bhagavatam [Canto 10, Ch. 13

tatah—then; atikutuka-udurtya-stimita-ekddasa-indriyah—whose eleven
senses had all been jolted by great astonishment and then stunned by
transcendental bliss; tad-dhamnad—by the effulgence of those visnu-
mirtis; abhit—became; ajah—Lord Brahma; tisnim—silent; pih-
devi-anti—in the presence of a village deity (gramya-devata); iva—just
as; putrika—a clay doll made by a child.

TRANSLATION

Then, by the power of the effulgence of those visnu-mirtis,
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.

PURPORT

Brahma was stunned because of transcendental bliss (muhyanti yat
siirayah). 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 sub-
dued, and he again became merely one of the demigods—an important
demigod, of course, but a demigod nonetheless. Brahma, therefore, can-
not 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.

yas tu ndrdyanam devarh
brahma-rudrdadi-daivataih
samatvenaiva vikseta
sa pasandi bhaved dhruvam

“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 (ndrayanah paro ’vyaktat). Also, as mentioned in the
Vedas, eko naérayana asin na brahmé neSanah: “In the beginning of cre-
ation there’ was only the Supreme Personality, Nardyana, and there was
no existence of Brahma or Siva.” Therefore, one who at the end of his
