O girls! The dust of Govinda’s lotus feet is so sacred that even Brahmā, Śiva and the goddess Ramā take that dust upon their heads to dispel sinful reactions.

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TRANSLATION

While the gopīs were thus imitating Kṛṣṇa’s pastimes and asking Vṛndāvana’s creepers and trees where Kṛṣṇa, the Supreme Soul, might be, they happened to see His footprints in a corner of the forest.

COMMENTARY

In this way (evam) the gopīs searched for Kṛṣṇa in forest after forest, asking His whereabouts from the trees. The sañcārī-bhāva called unmāda which appears in the state of separation is characterized by identity with the object of affection when it is in its most intense state of self forgetfulness. This has been described in three verses beginning with (priyāḥ priyasya pratirūḍha-mūrtayaḥ (10.30.3) and kṛṣṇa ’haṁ paśyata gatiṁ (10.30.19)).

In the medium stage of unmāda there is imitation of the beloved’s behavior with some self awareness, as in the following statement in the story of Prahlāda: “kvacit tad-bhāvanā-yuktas, tanmayo ’nucakāra ha, Sometimes being fully absorbed in thoughts of Kṛṣṇa, Prahlāda Mahārāja felt oneness and imitated the pastimes of the Lord.” (SB 7.4.40) In this chapter we have a similar statement: “One gopī imitated Pūtanā, while another acted like infant Kṛṣṇa and pretended to suck her breast. Another gopī, crying in imitation of infant Kṛṣṇa, kicked a gopī who was taking the role of the cart demon, Śakaṭāsura.” (SB 10.30.15)

In the weakest stage of unmāda, the gopīs regain their self-awareness and inquire from the creepers and other unconscious living beings.

|| 10.30.25 ||

padāni vyaktam etāni nanda-sūnor mahātmanaḥ

lakṣyante hi dhvajāmbhoja-vajrāṅkuśa-yavādibhiḥ

TRANSLATION

[The gopīs said:] The marks of a flag, lotus, thunderbolt, elephant goad, barleycorn and so forth on these footprints clearly distinguish them as belonging to that great soul, the son of Nanda Mahārāja.

COMMENTARY

Having thus described their three-fold madness (unmāda), the gopīs unexpectedly find the footprints of Kṛṣṇa and joyfully speak this verse.

In the following verses, the Skanda Purāṇa states the particular places on His feet where Kṛṣṇa carries the mark of the flag and also other marks, and the reasons for these marks: “At the base of the large toe on Kṛṣṇa’s right foot, the unborn Lord carries the mark of a disc, which cuts down the six mental enemies (lust, anger, greed, envy, illusion, intoxication) of His devotees.”

“At the bottom of the middle toe of that same foot Lord Acyuta has a lotus flower, which increases the greed for Kṛṣṇa in the minds of the beelike devotees who meditate on His feet.”

“At the base of Kṛṣṇa’s small toe is a thunderbolt, which smashes the mountains of His devotees’ reactions to past sins. In the middle of Kṛṣṇa’s heel is the mark of an elephant goad, which brings the elephants of His devotees’ minds under control. The joint of Kṛṣṇa’s right large toe bears the mark of a barleycorn, representing all kinds of enjoyable opulences. A thunderbolt is found on the right side of Kṛṣṇa’s right foot, and an elephant goad below that.”

The ācāryas of the Vaiṣṇava sampradāya explain that since the particular feet under discussion are Lord Kṛṣṇa’s, we should know that the thunderbolt is at the base of His small toe and the elephant goad below the thunderbolt. An elephant goad on the heel belongs rather to Lord Nārāyaṇa and other Viṣṇu-tattva expansions.

Thus the Skanda Purāṇa describes six marks on Kṛṣṇa’s right foot—the disc, flag, lotus, thunderbolt, elephant goad and barleycorn. The Vaiṣṇava-toṣaṇī mentions even more marks: a vertical line beginning at the middle of Kṛṣṇa’s foot and continuing as far as the juncture between His big toe and second toe; an umbrella below the disc; at the base of the middle of Kṛṣṇa’s foot, a group of four svastikas in the four cardinal directions; at the four points where each svastika meets the next, four rose apples; and in the middle of the svastikas, an octagon. This makes eleven marks on Kṛṣṇa’s right foot.

The marks on Kṛṣṇa’s left foot are as follows: At the base of the large toe is a conchshell with its mouth facing the toe. At the base of the middle toe are two concentric circles, representing the inner and outer sky. Below this mark is Cupid’s unstrung bow, at the base of the bow is a triangle, and surrounding the triangle is a group of four water pots. At the base of the triangle is a half-moon with two more triangles touching its points, and below the half-moon is a fish. All together, then, there are nineteen distinguishing marks on the soles of Lord Kṛṣṇa’s lotus feet.

|| 10.30.26 ||

tais taiḥ padais tat-padavīm anvicchantyo ’grato’balāḥ

vadhvāḥ padaiḥ su-pṛktāni vilokyārtāḥ samabruvan

TRANSLATION

The gopīs began following Kṛṣṇa’s path, as shown by His many footprints, but when they saw that these prints were thoroughly intermixed with those of His dearmost consort, they became perturbed and spoke as follows.

COMMENTARY

The gopīs then saw the footprints of Kṛṣṇa mixed (supṛktāni) with those of Rādhā.

|| 10.30.27 ||

kasyāḥ padāni caitāni yātāyā nanda-sūnunā

aṁsa-nyasta-prakoṣṭhāyāḥ kareṇoḥ kariṇā yathā

TRANSLATION

[The gopīs said:] Here we see the footprints of some gopī who must have been walking along with the son of Nanda Mahārāja. He must have put His arm on Her shoulder, just as an elephant rests His trunk on the shoulder of an accompanying she-elephant.

COMMENTARY

The gopīs said, “These are the footprints of some gopī upon whose shoulders Kṛṣṇa has placed His left arm.”

|| 10.30.28 ||

anayārādhito nūnaṁ bhagavān harir īśvaraḥ

yan no vihāya govindaḥ prīto yām anayad rahaḥ

TRANSLATION

Certainly this particular gopī has perfectly worshiped the all-powerful Personality of Godhead, Govinda, since He was so pleased with Her that He abandoned the rest of us and brought Her to a secluded place.

COMMENTARY

The gopīs in the suhṛd-pakṣa (friendly group) such as Lalitā recognized the footprints of Rādhā and were internally enlivened, but since they were amongst many different kinds of gopīs, they pretended externally not to recognize those footprints. Without mentioning Rādhā’s name, they joyfully declared Her good fortune in this verse.

The gopīs said, “Certainly Lord Nārāyaṇa (bhagavān), who takes away (hari) the sorrow of the devotees, and who is capable (īśvara) of fulfilling their desires, has been worshiped by (ārādhitaḥ) this (anaya) fortunate woman. But He has not been worshiped by us, so after rejecting us, He has run away alone with Her.” In this statement the word ārādhitaḥ refers to Srīmatī Rādhārānī. The sage Śukadeva Gosvāmī has tried with all endeavor to keep Rādhā’s name hidden, but now it is automatically shining forth from the moon of Śukadeva Gosvāmī’s mouth. This is indeed Rādhā’s mercy, and it is like the rumbling of a kettledrum sounded to announce Her great fortune.

The Purāṇas say the name Rādhikā means one who satisfies the desires of Kṛṣṇa by Her worship. Throughout the Vedas, Śrīmati Rādhārānī’s name is directly mentioned. The Puruṣa-bodhinī Upaniṣad of the Atharva Veda says, “In the supreme abode of Gokula in the district of Mathurā, Srīmatī Rādhārānī and Srīmatī Candrāvalī-devī stand at the left and right side of Lord Kṛṣṇa.” The Gautamīya Tantra says: devī kṛṣṇamayī proktā rādhikā para-devatā, Śrīmati Rādhikā, who shines brilliantly, is different from Lord Kṛṣṇa and She is the most worshipable. The Kṛṣṇopaniṣad says: vamanga sahita devī rādhā vṛndāvanesvarī, “Beautiful Rādhā, the queen of Vṛndāvana, is always on the left side of Kṛṣṇa.”

Another meaning of this verse is as follows. “O unfortunate gopīs (anaya), uselessly you are thinking yourselves equal to that fortunate woman, and are wandering around thinking yourselves mistreated. It is a fact (nūnaṁ) that Hari has obtained Rādhā at this secret place (rahaḥ). This handsome person, who is full of lust and proclaiming His own glories (bhagavān), and who is capable of cheating (īśvara), has abandoned (vihāya) us beautiful girls and taken Her senses in order to enjoy them. Or that He is skillfully giving pleasure (vindayati) to all the senses (gah) of that gopī, therefore He is Govinda. With a satisfied heart (prītaḥ) He has taken Her off alone.”

Śrīla Rūpa Gosvāmī describes the beautiful footprints of Śrīmati Rādhikā in his Śrī Ujjvala-nīlamani: “At the base of the large toe of Rādhā’s left foot is the mark of a barleycorn, below that mark is a disc, below the disc is an umbrella, and below the umbrella is a bracelet. A vertical line extends from the middle of Rādhā’s foot to the juncture of Rādhā’s large and second toes. At the base of the middle toe is a lotus, below that is a flag with a banner, and below the flag is a creeper, together with a flower. At the base of Rādhā’s small toe is an elephant goad, and upon Her heel is a half-moon. Thus there are eleven marks on Rādhā’s left foot.”

“At the base of the large toe of Rādhā’s right foot is a conchshell, and below that a spear. At the base of the small toe of Rādhā’s right foot is a sacrificial altar, below that an earring, and below the earring a spear. Along the base of the second, third, fourth and small toe is the mark of a mountain, below which is a chariot, and on the heel is a fish.”

“Thus all together there are nineteen distinguishing marks on the soles of Śrīmatī Rādhārāṇī’s lotus feet.”

|| 10.30.29 ||

dhanyā aho amī ālyo govindāṅghry-abja-reṇavaḥ

yān brahmeśau ramā devī dadhur mūrdhny agha-nuttaye

TRANSLATION

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