Srimad Bhagavatam — Dashama Skandha, Shloka 6
Kṛṣṇa Leads Kālayavana to Mucukunda; The Yavana Is Burned; Mucukunda’s Prayers and Boon of Bhakti
श्रीशुक उवाच तं विलोक्य विनिष्क्रान्तमुज्जिहानमिवोडुपम् । दर्शनीयतमं श्यामं पीतकौशेयवाससम् ॥ १ ॥ श्रीवत्सवक्षसं भ्राजत्कौस्तुभामुक्तकन्धरम् । पृथुदीर्घचतुर्बाहुं नवकञ्जारुणेक्षणम् ॥ २ ॥ नित्यप्रमुदितं श्रीमत्सुकपोलं शुचिस्मितम् । मुखारविन्दं बिभ्राणं स्फुरन्मकरकुण्डलम् ॥ ३ ॥ वासुदेवो ह्ययमिति पुमान् श्रीवत्सलाञ्छन: । चतुर्भुजोऽरविन्दाक्षो वनमाल्यतिसुन्दर: ॥ ४ ॥ लक्षणैर्नारदप्रोक्तैर्नान्यो भवितुमर्हति । निरायुधश्चलन् पद्भ्यां योत्स्येऽनेन निरायुध: ॥ ५ ॥ इति निश्चित्य यवन: प्राद्रवद् तं पराङ्मुखम् । अन्वधावज्जिघृक्षुस्तं दुरापमपि योगिनाम् ॥ ६ ॥
śrī-śuka uvāca taṁ vilokya viniṣkrāntam ujjihānam ivoḍupam darśanīyatamaṁ śyāmaṁ pīta-kauśeya-vāsasam
Śukadeva Gosvāmī said: Kālayavana saw the Lord come out from Mathurā like the rising moon. The Lord was supremely beautiful—dark blue in complexion, dressed in yellow silk; on His chest was the mark of Śrīvatsa, and upon His neck the Kaustubha jewel shone. His four arms were strong and long; His eyes were pink like newly blossomed lotuses; His lotus face bore radiant cheeks, a pure smile, and glittering makara-shaped earrings. The barbarian thought, “This must indeed be Vāsudeva, for He has the signs Nārada described—Śrīvatsa, four arms, lotus eyes, a forest-flower garland, and incomparable beauty. He can be no one else. Since He walks on foot and is unarmed, I will fight Him without weapons.” Thus resolved, he ran after the Lord, who turned His back and fled, hoping to seize Śrī Kṛṣṇa, whom even great yogīs cannot attain.
Although Kālayavana was seeing Lord Kṛṣṇa with his own eyes, he could not adequately appreciate the beautiful Lord. Thus instead of worshiping Kṛṣṇa, he attacked Him. Similarly, it is not uncommon for modern men to attack Kṛṣṇa in the name of philosophy, “law and order” and even religion.
FAQs
He misjudged Kṛṣṇa as an ordinary opponent and, thinking he could capture Him, pursued Him—unaware that the Lord is beyond the reach of material strength.
It means the Lord is “difficult to attain even for yogīs”—emphasizing that mere mystic practice cannot grasp Him without His grace and devotion (bhakti).
It teaches humility: spiritual advancement is not only about power or technique; sincere devotion and surrender are essential to truly approach the Divine.