Śrīmad-Bhāgavatam 10.13.49
Blended reading (Sanskrit + English inline)
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tulasī-nava-dāmabhiḥ
—
with garlands of fresh tulasī
Compound: tulasī (the sacred basil) + nava (fresh) + dāman (garland). Tulasī is Viṣṇu's most beloved offering — every Gauḍīya pūjā centers on tulasī. Gauḍīyas read the explicit mention of tulasī here as the Bhāgavata's reminder that even cosmic darśanas are anchored in this small, particular plant.
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ā-aṅghri-mastakam
—
from feet to head
Compound: ā (up to) + aṅghri (foot) + mastaka (head). Full-body coverage. Gauḍīyas read this as the prescription for arcana — the deity is decorated head-to-foot, never partially, and the Bhāgavata models this in the cosmic darśana itself.
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bhūri-puṇyavat-arpitaiḥ
—
offered by those of great pious activity
Compound: bhūri (much) + puṇyavat (one of great merit) + arpita (offered). The garlands were placed there by śravaṇa-kīrtana devotees. Gauḍīyas read bhūri-puṇyavat as the Bhāgavata's coding: śravaṇa and kīrtana are the topmost puṇya.
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komalaiḥ
—
tender, soft
Plural of komala. The leaves are tender — newly picked, not dried. Gauḍīyas note Vraja's vegetal aesthetics: fresh, soft, newly offered — the opposite of stale ritual.
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sarva-gātreṣu
—
on every limb
Compound: sarva (all) + gātra (limb). Every limb of every Viṣṇu-form is dressed. Vraja-and-Vaikuṇṭha's inventory completeness: no body-part is undecorated.
The word bhūri-puṇyavad-arpitaiḥ is significant in this verse. These forms of Viṣṇu were worshiped by those who had performed pious activities ( sukṛtibhiḥ ) for many births and who were constantly engaged in devotional service ( śravaṇaṁ kīrtanaṁ viṣṇoḥ ). Bhakti, devotional service, is the engagement of those who have performed highly developed pious activities. The accumulation of pious activities has already been mentioned elsewhere in the Śrīmad-Bhāgavatam (10.12.11), where Śukadeva Gosvāmī says: itthaṁ satāṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ para-daivatena māyāśritānāṁ nara-dārakeṇa sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ “Those who are engaged in self-realization, appreciating the Brahman effulgence of the Lord, and those engaged in devotional service, accepting the Supreme Personality of Godhead as master, as well as those who are under the clutches of māyā, thinking the Lord an ordinary person, cannot understand that certain exalted personalities — after accumulating volumes of pious activities — are now playing with the Lord in friendship as cowherd boys.” In our Kṛṣṇa-Balarāma Temple in Vṛndāvana, there is a tamāla tree that covers an entire corner of the courtyard. Before there was a temple the tree was lying neglected, but now it has developed very luxuriantly, covering the whole corner of the courtyard. This is a sign of bhūri-puṇya.
bhuri punya vat arpitaih means "offered by thousands of devotees who worship the Lord with hearing and chanting."
The garlands had been offered by sādhakas to deities using their minds and actions. The forms wore those garlands out of affection and greatly respected them.
The forms wore garlands offered by persons having great purity. Out of affection they wore them. Or the garlands had been offered with great bhakti. Thus they wore them from head to foot.
Like deities in a temple whose every limb is covered in fresh tulasī garlands offered by devotees that morning — the Viṣṇu-forms Brahmā now sees are wreathed from foot to crown in tender tulasī, the only ornament Viṣṇu accepts as His own. The forest meadow is, simultaneously, a temple after morning worship.
My note
Source: vedabase.io