This verse describes the extremely intense prema of Radha and others. Here Krsna is described as sura, or brave warrior, a person now identifying himself as a ksatriya, and thus wanting to go to Mathura. This indicates Sukadeva’s inclination to the gopis. They became bewildered on remembering the statements of sauri composed of astonishing words and soft smiles indicating his attraction for them. For example "na paraye’ham..." remembering these words they became completely (samyak) bewildered. The previous gopis through meditation on Krsna became bewildered (mumuhuh), but these gopis became completely bewildered (sam mumuhuh), and just by remembrance, not by having to concentrate in meditation. This shows these gopis’ superior prema.

This verse describes the most intense love within Rādhā’s group. Kṛṣṇa is called śaureḥ because he was now identifying himself as a member of the Śura dynasty in desiring to go to Mathurā. It is Śukadeva’s comment in hatred and love since he sided with the gopīs. His anurāga could be understood from the tone of his voice and his gestures. The words of Kṛṣṇa touched the heart because of their meaning. The words were excellent because of the choice of words—using double meaning and alliteration. This showed his special love for them. They became completely bewildered, as if being struck unconscious, with no chance of recovery. They were women (striyaḥ), and thus they could not personally remedy the situation.

Śaureḥ indicates that he was born in the Śaura dynasty to manifest his nature as Bhagavān. Śauri means the son of the lord of Vraja (Nanda). Madhvācārya quotes Brahmā’s statement: tasmai varaḥ sa mayā sannisṛṣṭaḥ sa cāsa nāndākhya utāsya bhāryā | nāmnā yaśodā sa ca śūra-tāta- sutasya vaiśyā-prabhavasya gopaḥ || I have given the boon to Nanda whose wife was named Yaśodā. He was a cowherd coming through Śūra’s father (Devamīḍha) and a vaiśya mother. Bhārata-tātparya This indicates his form, qualities and pastimes. His words gave happiness to the mind because his smiles expressed his anurāga. His words were most attractive because of meaning and results since they were filled with the rasa of prema. They caused joy when heard. The combination of words was also astonishing with alliteration and double meanings. They fainted for a long time (sammumuhuḥ). Because they were women, they immediately reached this condition. Or because they were women, it was unsuitable that they lament in this way. The different groups reacted differently, with increasing symptoms in the sequence of verses. Some were kaniṣṭhas, some were madhyamas and some were uttamas. One gopī was the best of all. Or there were gopīs were previously sages, śrutis, wives of devatās and nityasiddhas. These are described in three verses in order. Or maugdhya with mārdava (mṛdu) and prākharya types and prauḍha with māṛdava and prākharya types are shown. Some who were pained were mṛdu-mugdha. Those whose clothes loosened were prakhara-mugdhas. Those who meditated on him were mṛdu-prauḍhas. Those who fainted were prakhara-prauḍhas. Or some were unmarried young girls or married and very young. Some were married and prauḍha. Others were attached only to Kṛṣṇa and performed Kātyāyanī-vrata. Among them some were unmarried and some had an appearance of marriage. The different types reacted as described in the verses.