It should be understood that Krsna sent Baladeva and Uddhava with messages because they were both his friends, without consideration of their other sentiments of servitude (uddhava) and parental love (Baladeva). Krsna sent many messages not one: some were philosophical, some were apologetic and sweet, and some were dignified. These messages were heart felt (hrdayam gamaih) which could not be revealed publicly because of their confidential nature. Balarama showed his boldness by saying "Dear gopis, I will go to Dvaraka and bring him here even by force. I am not completely dependent on him like Uddhava." In this way he was expert in conciliation (nananuaya kovidah).

Balarāma was completely capable (bhagavān) to console them by means of Kṛṣṇa’s messages. As his elder brother (saṅkarṣaṇaḥ) he was the object of respect. He was learned in methods of conciliation using various techniques. He began to console them with his conciliatory techniques. Since Kṛṣṇa attracts everyone’s heart by his nature, why would his messages not attract their hearts? He consoled them with Kṛṣṇa’s messages because they entered into those messages which melted their hearts. Though they were controlled by unmāda, in verse 9 they asked, “Is he happy with the city women:” They considered happiness to be the happiness of his well wishers and his happiness. In verse 10 they asked “Does he remember our service?” They felt themselves successful just his remembrance of their previous service. Now, they had given up mothers and fathers for him and showed their pure devotion for him by imploring his elder brother (verse 11). They revealed their unflinching friendship with him in verse 12. They proved their completely devotion to him by showing that any women would believe him. They then showed his unsteadiness and ungratefulness (verse 13) and confirmed their unwavering devotion to him. They then indicated that their hearts were stolen by showing how even the city women would be attracted to his smile and glance. In verse 14, because of intolerable grief, they decided to give up talking about him. But the Śukadeva explains that, by absorption in an ocean of affection for him, they then began crying. This is the significance of the word tāḥ in the verse. From the evening of killing of Dhenuka till they went to Kurukṣetra, they are described as being dedicated to Kṛṣṇa alone. Kṛṣṇa himself describes their great anurāga for him alone: rāmeṇa sārdhaṁ mathurāṁ praṇīte śvāphalkinā mayy anurakta-cittāḥ vigāḍha-bhāvena na me viyoga- tīvrādhayo ’nyaṁ dadṛśuḥ sukhāya The residents of Vṛndāvana, headed by the gopīs, were always completely attached to me with deepest love. Therefore, when my uncle Akrūra brought my brother Balarāma and me to the city of Mathurā, the residents of Vṛndāvana suffered extreme mental distress because of separation from me and could not find any other source of happiness. SB 11.12.10 It should be understood therefore that the gopīs mentioned in the next verse are different from the ones just described. According to Śrīdhara Svāmī, Balarāma first consoled them with scriptural teachings. Then he praised them to remove their despondency. Then he described Kṛṣṇa’s mercy directed to them. Then he described with regret various events which delayed Kṛṣṇa from returning. Then he promised to bring Kṛṣṇa back with a believable oath. Then he frightened them by saying that Kṛṣṇa, who held them dearer than a million of his lives, would suffer intense grief on hearing of their crying. Viṣṇu Purāṇa describes his heart-rending message: saṁdeśaiḥ sāma-madhuraiḥ prema-garbhair agarvitaiḥ / rāmeṇāśvāsitā gopyaḥ kṛṣṇasyātimanoharaiḥ // Balarāma appeased the gopīs with Kṛṣṇa’s sweet, consoling attractive messages filled with prema and devoid of pride. These sweet words of consolation (sāma) were praises of the gopīs. He gave praises such as “I cannot repay your debt.” He gave consolation such as “I will quickly return.” He spoke words of prema such as “But the actual reason why I, the beloved object of your sight, have stayed far away from you is that I wanted to intensify your meditation upon me and thus draw your minds closer to me.” SB 10.47.34 He spoke prideless words such as “Therefore please let your own glorious deeds be your compensation.” (SB 10.32.22) Lastly, the words were most attractive because they indicated that Kṛṣṇa was eternally united with them in his special manifestation. Saṅkarṣaṇa then consoled them by attracting Kṛṣṇa with his mind (karṣaṇa) and gave some of them realization of Kṛṣṇa’s presence. He consoled them completely. Thus it was suitable that he would then have pastimes with his own gopīs, as is described next. He could have pastimes with them because he was omniscient (bhagavān). He was endowed with all powers of happiness as well as knowledge of their eternal position as his consorts (other gopīs). Any other explanation would result in loss of respect for him in Dvārakā. Sending Balarāma with the messages was a manifestation of Kṛṣṇa’s friendship with Balarāma. That was proper since they were the same age and from infancy played together. Kṛṣṇa gently hinted at Balarāma’s separate pastimes. Gopyo ’ntareṇa bhujayor api yat-spṛhā śrīḥ: you have embraced the young cowherd women between your two arms. (SB 10.1.58) Balarāma also showed his nature as an elder brother when Śaṅkhacūḍa approached. Without trembling he stayed to protect the gopīs who almost died of fright.

Balarāma consoled the gopīs by heart-rending (hṛdayaṁ gamaiḥ) messages of Kṛṣṇa who attracts everyone’s heart. Kaccid bhītaṁ na bhajate: do not at all be afraid. (Uddhava-sandeśa) Viṣṇu Purāṇa describes his heart-rending message: saṁdeśaiḥ sāma-madhuraiḥ prema-garbhair agarvitaiḥ rāmeṇāśvāsitā gopyaḥ kṛṣṇasyātimanoharaiḥ Balarāma appeased the gopīs with Kṛṣṇa’s sweet, consoling attractive messages filled with prema and devoid of pride. This was because he was endowed with all powers (bhagavān). He was expert at various types of conciliation, making promises and wiping away there tears, such as “My brother will come very soon and please you. By hearing about your suffering and crying he will suffer greatly.” He could do this because he was non-different from Kṛṣṇa (saṅkarṣaṇaḥ).