Sukadeva used the word "sauri", for Krsna, indicating him as a ksatriya, in order to show favor to the gopis, to show displeasure with him. Because Krsna was born as a ksatriya, who have crooked hearts, he displayed that nature by giving sorrow to the gopis. If he had been born as a cowherd, who are by nature soft and honest, he would not have done like that. This is the hint he gives by using the word "sauri". Because of this, thought the gopis were suffering, he was broadly smiling (smayamana mukhambuja). Actually he was smiling to please the gopis, and the suffering of the gopis pained his lotus heart. He appeared with a yellow cloth over his two shoulders and hanging in front on both sides, and folding his hands, he asked them for forgiveness. He wore a garland , to show the gopis what Radha had given him. He was directly cupid, one who agitated their mind, because, though cupid bewilders the whole world, when he came to bewilder Krnsa by taking the form of a woman, seeing Krsna’s beauty, cupid himself became pierced with arrows of love and fainted. Therefore Krsna and the gopis, both being pierced with arrows of love from the cupid emanating from Krsna himself, began to enjoy together. They were not impelled by the material cupid’s arrows, which are not qualified for spiritual pastimes. When appearing before the gopis, Krsna took this particular form of the bewilderer of cupid in revealing his own sweetness, in order to make the gopis forget such intense sorrow of separation.

On hearing them cry, he began to consider that they (tāsām) were at the point of death from crying in misery at the thought that he was suffering. This shows that one can attain Kṛṣṇa by one’s intense misery, in which one surrenders to him completely while not thinking of one’s own interests. Though he was famous as being born in a kṣatriya dynasty, he appeared before them. Thus his appearance was most remarkable. It will be said trailokya-lakṣmy-eka-padaṁ vapur dadhat: his transcendental body, the exclusive abode of beauty and opulence within the three worlds, shone brilliantly as the gopīs worshiped Him. (SB 10.32.14) tatrātiśuśubhe tābhir bhagavān devakī-sutaḥ madhye maṇīnāṁ haimānāṁ mahā-marakato yathā In the midst of the dancing gopīs, Lord Kṛṣṇa appeared most brilliant, like an exquisite sapphire in the midst of golden ornaments. SB 10.33.6 Uddhava concludes that his splendid appearance before them was proper because of their prema: gopyas tapaḥ kim acaran yad amuṣya rūpaṁ lāvaṇya-sāram asamordhvam ananya-siddham dṛgbhiḥ pibanty anusavābhinavaṁ durāpam ekānta-dhāma yaśasaḥ śrīya aiśvarasya What austerities must the gopīs have performed! With their eyes they always drink the nectar of Kṛṣṇa’s form, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame and opulence. It is self-perfect, ever fresh and extremely rare. SB 10.44.14 bhaktiḥ pareśānubhavo viraktir anyatra caiṣa trika eka-kālaḥ prapadyamānasya yathāśnataḥ syus tuṣṭiḥ puṣṭiḥ kṣud-apāyo 'nu-ghāsam Devotion, direct experience of the Supreme Lord, and detachment from other things—these three occur simultaneously for one who has taken shelter of Kṛṣṇa, in the same way that pleasure, fullness of the stomach and relief from hunger are experienced simultaneously, with each bite, for a person engaged in eating. SB 11.2.42 According to this principle that everything is fulfilled by surrender to Kṛṣṇa, he appeared as sākṣān manmatha-manmathaḥ: one whose beauty bewilders Cupid. There are indirect forms -- material Cupids, who are endowed with some of the Lord’s śakti. Then there are the direct, real forms of Cupid, among the catur-vyūha. But Kṛṣṇa is the Cupid for these Cupids, the revealer of all Cupidness. This is similar to the expression cakṣuś cakṣur: the Lord is the eye of the eye (the cause of seeing for the eye). (Taittirīya Upaniṣad 2.7) As the revealer, he reveals all the forms and qualities which are revealed partially in the other forms. Thus there are mantras and meditations for him since he is the original Cupid. But in that meditation there is a different form because of a different meaning given to Cupid. Eymologically manmatha- manmathaḥ means the agitator of the other Cupids. What is shown here is that this form is the supreme ālambana of mādhurya-rasa and cannot be realized by any other type of bhakti. Having described the extraordinary appearance of his form, Śukadeva describes his dress and actions with three descriptive terms. He had a smiling face. The present tense is used to show his smile at that time. This was different from his natural smile. He wore yellow cloth. “Having yellow cloth” is sufficient to convey the meaning, but adding the word “wearing (dharaḥ)” shows that his manner of wearing the cloth was exceptional. It should be understood that he also wore other unique items. Sragvī means that he possessed a garland, with the idea praising him. His smile indicates his own satisfaction and also indicates his joking spirit in leaving the gopīs. He wore the yellow cloth, covering himself up to his face. This indicates his repentant heart on leaving the gopīs. By wearing the garland (given by the gopīs) he indicates that he would not feel satisfied with association other than that of the gopīs. His beauty at the time of his appearance is described in order that the hearer will enter into the topic.

He became visible to the gopīs suffering in this manner (tāsām). This shows that they attained him because of their great pain. On hearing them cry, he began to consider that they (tāsām) were at the point of death from crying in misery at the thought that he was suffering. This shows that one can attain Kṛṣṇa by one’s intense misery, in which one surrenders to him completely while not thinking of one’s own interests. He appeared in the Śura dynasty to show his unlimited qualities as bhagavān (śauriḥ). He was capable of simultaneously satisfying all of them (śauriḥ). His lotus face smiled, not because of their crying in pain, but by his nature. Or he smiled to relieve them of lamentation. He held his yellow cloth, which was falling off because he hurriedly appeared by running. Or he held (dharaḥ) that cloth in his hand to wipe away their tears. He wore a garland of lotuses to cool them. Or in order to gain pardon for their intense pain, he held his cloth in his hand near his teeth, like grass, and bound the garland around his neck like a cloth. He was directly the bewilderer of Cupid, since he was most attractive to them, with his manifestation of skill in love. Or his beauty is described through the various elements listed above—his smile and his ornaments. The yellow cloth indicates his pastimes. The garland was made of jasmines, being the special glory of the night. Kunda-srajaḥ kulapateḥ; the fragrance of his jasmine garland blew this way. (SB 10.30.11) Other unmentioned elements of charm and sweetness are represented by the phrase “directly the bewilderer of Cupid.” This indicates their arousal of desire though they were afflicted by separation, and an arousal of love in him as well. Or he was a greater disturber of the mind than Cupid. He is the ocean of the power of attraction. Cupid obtains his power of attraction from a small portion of Kṛṣṇa’s power. Thus Kṛṣṇa is the real Cupid. Thus the kāma-bīja is the seed of his great mantra. He is also called Madana-gopāla.