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 ॥
taṁ vilokya viniṣkrāntam
nānyo bhavitum arhati
nirāyudhaś calan padbhyāṁ
yotsye ’nena nirāyudhaḥ
prādravad taṁ parāṅ-mukham
anvadhāvaj jighṛkṣus taṁ
durāpam api yoginām
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; tam — Him; vilokya — seeing; viniṣkrāntam — coming out; ujjihānam — rising; iva — as if; uḍupam — the moon; darśanīya-tamam — the most beautiful to behold; śyāmam — dark blue; pīta — yellow; kauśeya — silk; vāsasam — whose garment; śrīvatsa — the mark of the goddess of fortune, consisting of a special swirl of hair and belonging to the Supreme Lord alone; vakṣasam — upon whose chest; bhrājat — brilliant; kaustubha — with the gem Kaustubha; āmukta — decorated; kandharam — whose neck; pṛthu — broad; dīrgha — and long; catuḥ — four; bāhum — having arms; nava — newly grown; kañja — like lotuses; aruṇa — pink; īkṣaṇam — whose eyes; nitya — always; pramuditam — joyful; śrīmat — effulgent; su — beautiful; kapolam — with cheeks; śuci — clean; smitam — with a smile; mukha — His face; aravindam — lotuslike; bibhrāṇam — displaying; sphuran — glittering; makara — shark; kuṇḍalam — earrings; vāsudevaḥ — Vāsudeva; hi — indeed; ayam — this; iti — thus thinking; pumān — person; śrīvatsa-lāñchanaḥ — marked with Śrīvatsa; catuḥ-bhujaḥ — four-armed; aravinda-akṣaḥ — lotus-eyed; vana — of forest flowers; mālī — wearing a garland; ati — extremely; sundaraḥ — beautiful; lakṣaṇaiḥ — by the symptoms; nārada-proktaiḥ — told by Nārada Muni; na — no; anyaḥ — other; bhavitum arhati — can He be; nirāyudhaḥ — without weapons; calan — going; padbhyām — by foot; yotsye — I will fight; anena — with Him; nirāyudhaḥ — without weapons; iti — thus; niścitya — deciding; yavanaḥ — the barbarian Kālayavana; prādravantam — who was fleeing; parāk — turned away; mukham — whose face; anvadhāvat — he pursued; jighṛkṣuḥ — wanting to catch; tam — Him; durāpam — unattainable; api — even; yoginām — by mystic yogīs.
Śukadeva Gosvāmī said: Kālayavana saw the Lord come out from Mathurā like the rising moon. The Lord was most beautiful to behold, with His dark-blue complexion and yellow silk garment. Upon His chest He bore the mark of Śrīvatsa, and the Kaustubha gem adorned His neck. His four arms were sturdy and long. He displayed His ever-joyful lotuslike face, with eyes pink like lotuses, beautifully effulgent cheeks, a pristine smile and glittering shark-shaped earrings. The barbarian thought, “This person must indeed be Vāsudeva, since He possesses the characteristics Nārada mentioned: He is marked with Śrīvatsa, He has four arms, His eyes are like lotuses, He wears a garland of forest flowers, and He is extremely handsome. He cannot be anyone else. Since He goes on foot and unarmed, I will fight Him without weapons.” Resolving thus, he ran after the Lord, who turned His back and ran away. Kālayavana hoped to catch Lord Kṛṣṇa, though great mystic yogīs cannot attain Him.
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.