810 Srimad-Bhagavatam [Canto 3, Ch. 21

TRANSLATION

Adorned with a crown and earrings, He held His characteristic conch,
disc and mace in three of His hands and a white lily in the fourth. He
glanced about in a happy, smiling mood whose sight captivates the hearts
of all devotees,

TEXT 11

FAAATEAATSN «=—|- TET |
eel sated Ta fired BATH 112 211

vinyasta-caranambhojam
amsa-dese garutmatah

drstud khe ’vasthitam vaksah-
sriyam kaustubha-kandharam

vinyasta—having been placed; carana-ambhojam—lotus feet; amsa-dese—
on the shoulders; garutmatah—of Garuda; drstua—having seen; khe—in the
air; avasthitam—standing; vaksah—on His chest; sriyam—auspicious mark;
kaustubha—the Kaustubha gem; kandharam—neck.

TRANSLATION

A golden streak on His chest, the famous Kaustubha gem suspended
from His neck, He stood in the air with His lotus feet placed on the shoul-
ders of Garuda.

PURPORT

The descriptions in verses 9-11 of the Lord in His transcendental eternal
form are understood to be descriptions from the authoritative Vedic
version. These descriptions are certainly not the imagination of Kardama
Muni. The decorations of the Lord are beyond material conception, as
admitted even by impersonalists like Saikaracarya: Narayana, the Supreme
Personality of Godhead, has nothing to do with material creation. The
varieties of the transcendental Lord—Ilis body, His form, His dress, His
instruction, His words—are not manufactured by the material energy, but
are all confirmed in the Vedic literature. By performance of yoga Kardama
Muni actually saw the Supreme Lord as He is. There was no point in seeing
an imagined form of God after practicing yoga for 10,000 years. The per-
fection of yoga, therefore, does not terminate in voidness or impersonal-
ism; on the contrary, the perfection of yoga is attained when one actually
