Śrīmad-Bhāgavatam 10.16.18
Blended reading (Sanskrit + English inline)
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abja
—
lotus
The first of the auspicious sole-marks. Gauḍīya iconography reads it as the seat of Lakṣmī herself; the gopīs adore the imprint left in Vraja's dust.
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aṅkuśa
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elephant goad
The mark that subdues even the wild. Bhagavān's foot is gentle on dust but, as Kāliya is about to learn, an aṅkuśa on stubborn hoods.
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dhvaja
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flag
The mark of victory. The same flag that will fly over Kāliya's banished hoods — visible to Garuḍa thereafter (verse 63). The Lord's foot leaves both invitation and warning.
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viṭ - pateḥ
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of the master of the cowherds
Compound: viṭ (cowherds, peasants) + pati (lord). Kṛṣṇa is master of the gopas — a peasant title carrying full Bhagavān-tattva. Gauḍīya theology: the highest dignity wears the most ordinary name.
Śrīla Sanātana Gosvāmī comments as follows: “Since Lord Kṛṣṇa had passed along the path some time previously, why weren’t His footprints, which were surrounded by those of cows, cowherd boys and so on, smudged over and brushed away? Why hadn’t His footprints been obliterated by those of the beasts and birds of Vṛndāvana forest? The answer is indicated by the word viś-pati, master of the cowherd community. Since Lord Kṛṣṇa is actually the wealth of all living beings, all the inhabitants of the forest of Vraja would carefully preserve His footprints as great treasures, the very ornaments of the earth. Thus no creature within Vṛndāvana would ever walk upon Lord Kṛṣṇa’s footprints.”
This verse describes how they recognized his footprints. Vis pateh means of the leader of the vaisyas and refers to Krsna. Excluding the other foot prints of cows, they followed the footprints of Krsna. There is the hint here of discerning yogis, going through the path of the Vedas (like cows), pursuing the path of the highest truth by rejecting all illusory appearances.
They saw there, where he had stepped, the foot prints of the master of the cowherds (viś-pateḥ). Though he had departed from the village long ago, and was surrounded by cows, his foot prints were not erased because the earth had kept those prints as her ornaments. Those prints were the abode of prema for all. They had such great power that even the non-conscious wind could disturb them. These are the three reasons why the prints remained. This is summarized by the words of the previous verse bhagavat-lakṣaṇaiḥ (having the qualities of the Lord). It is astonishing that the prints could be the shelter of such prema, and that they could not be stepped on by Kāliya.
They saw his footprints everywhere (tatra tatra) where he had stepped. “Why were footprints not erased, since he, surrounded by friends, had tread there long before? Why had the animals and birds not erased the prints?” He was the master (pati) of all living beings (viś). The earth thus preserved those prints as her ornaments. The inhabitants of Vraja accepted those prints as the greatest treasure. No one would step on those prints.
Among the muddle of cow-hoofprints, the boy's feet are unmistakable: lotus, barleycorn, elephant-goad, thunderbolt, flag. The villagers do not pause to interpret; they hurry. So too the sādhaka picks Bhagavān's footprint out of the noise of saṁsāra and runs.
When Caitanya Mahāprabhu sent Rūpa and Sanātana to Vṛndāvana, the holy places of Kṛṣṇa's pastimes had been forgotten — overgrown forests, unmarked ponds. The Gosvāmīs walked the land, identifying each kuṇḍa, each grove, each tree by the marks of Kṛṣṇa's pastimes recorded in the Bhāgavatam.
Like the Vraja-vāsīs tracking footprints, the Gosvāmīs followed bhagavat-lakṣaṇaiḥ — the marks of the Lord — through brush and dust until the geography of līlā was visible again. This is the Gauḍīya methodology of pilgrimage.
My note
Source: vedabase.io