nityotsavaáš na tatášpur dášĹibhiá¸Ľ pibantyo
nÄryo narÄĹ ca muditÄá¸Ľ kupitÄ nimeĹ ca
yasya - whose; Änanam - face; makara-kuášá¸ala-cÄru-karáša - decorated by earrings resembling sharks and by beautiful ears; bhrÄjat - brilliantly decorated; kapola - forehead; subhagam - declaring all opulences; sa-vilÄsa-hÄsam - with smiles of enjoyment; nitya-utsavam - whenever one sees Him, one feels festive; na tatášpuá¸Ľ - they could not be satisfied; dášĹibhiá¸Ľ - by seeing the form of the Lord; pibantyaá¸Ľ - as if drinking through the eyes; nÄryaá¸Ľ - all the women of VášndÄvana; narÄá¸Ľ - all the male devotees; ca - also; muditÄá¸Ľ - fully satisfied; kupitÄá¸Ľ - angry; nimeá¸Ľ - the moment they are disturbed by the blinking of the eyes; ca - also.
As stated by the Lord Himself in the Bhagavad-gÄŤtÄ (7.3):
kaĹcid yatati siddhaye
yatatÄm api siddhÄnÄáš
kaĹcin mÄáš vetti tattvataá¸Ľ
âOut of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.â Unless one is qualified to understand KášášŁáša, one cannot appreciate the presence of KášášŁáša on earth. Among the Bhojas, VášášŁášis, Andhakas, PÄášá¸avas and many other kings intimately related with KášášŁáša, the intimate relationship between KášášŁáša and the inhabitants of VášndÄvana is especially to be noted. That relationship is described in this verse by the words nityotsavaáš na tatášpur dášĹibhiá¸Ľ pibantyaá¸Ľ. The inhabitants of VášndÄvana especially, such as the cowherd boys, the cows, the calves, the gopÄŤs and KášášŁášaâs father and mother, were never fully satisfied, although they saw KášášŁášaâs beautiful features constantly. Seeing KášášŁáša is described here as nitya-utsava, a daily festival. The inhabitants of VášndÄvana saw KášášŁáša almost every moment, but when KášášŁáša left the village for the pasturing grounds, where He tended the cows and calves, the gopÄŤs were very much afflicted because they saw KášášŁáša walking on the sand and thought that KášášŁášaâs lotus feet, which they dared not place on their breasts because they thought their breasts not soft enough, were being pierced by broken chips of stone. By even thinking of this, the gopÄŤs were affected, and they cried at home. These gopÄŤs, who were therefore the exalted friends of KášášŁáša, saw KášášŁáša constantly, but because their eyelids disturbed their vision of KášášŁáša, the gopÄŤs condemned the creator, Lord BrahmÄ. Therefore the beauty of KášášŁáša, especially the beauty of His face, is described here. At the end of the Ninth Canto, in the Twenty-fourth Chapter, we find a hint of KášášŁášaâs beauty. Now we are proceeding to the Tenth Canto, which is considered KášášŁášaâs head. The entire ĹrÄŤmad-BhÄgavata PurÄáša is the embodiment of KášášŁášaâs form, and the Tenth Canto is His face. This verse gives a hint of how beautiful His face is. KášášŁášaâs smiling face, with His cheeks, His lips, the ornaments in His ears, His chewing of betel nuts â all this was minutely observed by the gopÄŤs, who thus enjoyed transcendental bliss, so much so that they were never fully satisfied to see KášášŁášaâs face, but instead condemned the creator of the body for making eyelids that obstructed their vision. The beauty of KášášŁášaâs face was therefore much more appreciated by the gopÄŤs than by His friends the cowherd boys or even by YaĹodÄ MÄtÄ, who was also interested in decorating the face of KášášŁáša.