Śrīmad-Bhāgavatam 10.70.11
Blended reading (Sanskrit + English inline)
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nara-loka-vibhūṣaṇam
—
the ornament of human society
Kṛṣṇa is what makes humanity itself beautiful — without Him, nara-loka is bare. The compound is Gauḍīya-charged: every human gathering is graced only by His presence, every devotee assembly is His ornament redoubled.
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divya-srak
—
divine flower garland
Mālā is the symbol of acceptance and offering. Kṛṣṇa's vaijayantī-mālā contains the five elements; here His morning garland is the seed of every flower offered to a deity in every Vaiṣṇava household.
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anulepanaiḥ
—
with ointments, sandalwood paste
Candana on the forehead and limbs is dīkṣā-mark and cooling agent — Bhagavān models tilaka and aṅga-rāga that the brāhmaṇa-vaiṣṇava replicates daily. The deity-worship paddhati is here in seed.
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svīyaiḥ
—
His own (personal)
He wears only His own ornaments — no borrowed splendour. The lesson: Bhagavān is His own source of beauty, and the devotee too should let bhakti supply the inner beauty rather than borrowing identity from the world.
Śrīdhara Svāmī points out that the Lord’s “own garments and ornaments” include the Lord’s well-known yellow garments, the Kaustubha gem and so on.
He was the special ornament of all the jīvas (nara-loka-vibhūṣaṇam). He wore many cloths as was befitting royalty. But everything—clothes, ornaments and unguents--were part of himself, eternally perfect (svīyaiḥ). The garlands would not fade (divya), what to speak of withering.
He would decorate himself, though he was the ornament of human beings. Or he decorated all the jīvas of the fourteen worlds in a special manner. The word divya indicates that the items were suitable for him or combined with svīyaiḥ, it indicates that their very nature was attractiveness, being eternally related to the Lord.
Kṛṣṇa adorning Himself is not vanity but cosmic kindness — like a temple deity being dressed by His own hands. He is nara-loka-vibhūṣaṇam, the ornament of all human society; His ornaments only re-decorate the One who already adorns existence itself.
In SB 10.21-22, the gopīs adorn themselves only because Kṛṣṇa will see them; without His glance, no ornament has meaning.
Here the situation is reversed but the logic is the same: Kṛṣṇa adorns Himself because His devotees will see Him. His beauty, decorated, gives them rasa to relish. Bhakti is the circle of mutual adornment between the Lord and His own.
My note
Source: vedabase.io