amsa-dese garutmatah
drstva khe vasthitam vaksah-
sriyam kaustubha-kandharam
vinyastahaving been placed; carana-ambhojamlotus feet; amsa-deseon the shoulders; garutmatahof Garuda; drstvahaving seen; khein the air; avasthitamstanding; vaksahon His chest; sriyamauspicious mark; kaustubhathe Kaustubha gem; kandharamneck.
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 shoulders of Garuda.
The descriptions in verses 911 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 Sankaracarya: Narayana, the Supreme Personality of Godhead, has nothing to do with the material creation. The varieties of the transcendental LordHis body, His form, His dress, His instruction, His wordsare 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 ten thousand years. The perfection of yoga, therefore, does not terminate in voidness or impersonalism; on the contrary, the perfection of yoga is attained when one actually sees the Personality of Godhead in His eternal form. The process of Krsna consciousness is to deliver the form of Krsna directly. The form of Krsna is described in the authoritative Vedic literature Brahma-samhita: His abode is made of cintamani stone, and the Lord plays there as a cowherd boy and is served by many thousands of gopis. These descriptions are authoritative, and a Krsna conscious person takes them directly, acts on them, preaches them and practices devotional service as enjoined in the authoritative scriptures.

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