"He has accepted us as lovers, but we aspire to serve his feet." This is stated with an example. "As Laksmi desires the dust from the lotus feet of Narayana, we surrender unto your lotus feet, as you are similar to Narayana. As according to Garga’s words, you are similar to Narayana, so we must be similar to Laksmi. Though Laksmi devi attained the topmost place, on your chest, she desires the position of her cowife Tulasi, at the lotus feet of Krsna, served by crowds of male attendants. Giving up the embarrassment natural to a lover, accepting herself as insignificant, she desires this position. Just as Laksmi desires to give up her position as the dear most, and become the menial servant, we also desire in this way. Giving up all embarrassment, we desire to serve your feet, massaging them, along with your servants Raktaka and Patraka. We desire to take the position of the insignificant, like the Pulindas of Vrndavana who rub the blades of grass tinged with kumkuma on their foreheads. Narayana, satisfied with Laksmi, gave her an eternal place on his chest. But you, the jewel of rasa, do not give us for even a moment a place at your feet. This is our unfortunate fate! If you desire fame, if you want to be known as similar to Narayana, you should hold us to your chest." This suggestion of deep love is also hinted here. "Just as Laksmi is fickle, so you also accept fickle dharma and move from house to house of pious men." Fearing this statement, the gopis say, "Is Laksmi fickle like a fool? She has the most steady heart. Brahma and others who are like sons, attempt to gain her affectionate glance of mercy. She however does not glance upon them, but her sakti delivers to them all desired wealth."

“You come from the same family as me. Why you say that you touched my feet?” In response they cover their deep longing and express humility. Though attaining a place on Nārāyaṇa’s chest Lakṣmī desires the dust of his lotus feet. Giving up her desire for service as a beloved consort, she desires to serve as a servant. She accepts to dwell among the crowd of many servants, though devatās seek her glance. This example is given, and is followed by its objective: the gopīs. Just as Lakṣmī aspires for Nārāyaṇa’s foot dust, we aspire for yours, for you are like Nārāyaṇa: tasmān nandātmajo ’yaṁ te nārāyaṇa-samo guṇaiḥ śriyā kīrtyānubhāvena gopāyasva samāhitaḥ In conclusion, therefore, O Nanda Mahārāja, this child of yours is as good as Nārāyaṇa by his qualities, opulence, fame and influence. You should protect this child very carefully. SB 10.8.19 We, attaining qualification to be your consorts by being of good families, have surrendered to your foot dust. The glory of Nārāyaṇa’s and your qualities is that it makes Lakṣmī and ourselves feel humble, though attaining a position. Lakṣmī desires dust from Viṣṇu’s lotus feet, and we desire the dust from your feet (not lotus feet). This shows the special nature of the gopīs in desiring the feet of their consort (without great reverence). Just as Lakṣmī reject all others and accepted only Viṣṇu as her consort during the churning of the Milk Ocean, we accept only you as our object of worship. Another meaning is as follows. “I do not remember touching you, even in dreams. Let that be. Though one may falter once with bad conduct, it should not happen again. It is improper because it makes you break the conduct of chaste families and makes me the cause of your doing that.” Citing the example of Lakṣmī, they answer with this verse. Having attained a position on the heart of her husband, she who is famous (kila) as Lakṣmī, bewildered by our unparalleled sweetness and thinking she is not qualified for associating with you, desires the dust of your feet. We surrender to that dust of Vṛndāvana on your feet that she desires. For it is said: yad-vāṣchayā śrīr lalanācarat tapo vihāya kāmān su-ciraṁ dhṛta-vratā The goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows. SB 10.16.36 The gopīs will also say: jayati te ’dhikaṁ janmanā vrajaḥ śrayata indirā śaśvad atra hi dayita dṛśyatāṁ dikṣu tāvakās tvayi dhṛtāsavas tvāṁ vicinvate O beloved, your birth in the land of Vraja has made it exceedingly glorious, and thus Indirā, the goddess of fortune, always resides here. It is only for your sake that we, your devoted servants, maintain our lives. We have been searching everywhere for you, so please show yourself to us. SB 10.31.1 They repeat the word “foot dust” out of great longing. The use of the word “dust of the lotus feet” indicates the difference between Lakṣmī and the gopīs as was previously explained. Not only Lakṣmī but Tulasī or Vṛndā in the pastimes, as Kṛṣṇa’s lover, desires his foot dust. The Padma Purāṇa in the story of Jalandhara explains that Tulasī was the consort of Kṛṣṇa. In the Skanda Purāṇa it is said vṛndāvanaṁ dvādaśamaṁ vṛndādevī samāśritam hariṇādhiṣthitaṁ tac ca brahma rudrādi-sevitam: the twelve forests, the abode of Kṛṣṇa, take shelter of Vṛndā and are served by Brahma and Śiva. Varāha Purāṇa says: Vṛndāvanaṁ dvādaśamaṁ vṛndayā parirakṣitam Mama caiva priyam bhume sarva-pātaka-nāśānam The twelve forests are protected by Vṛndā. They are dear to me and destroy all sins. Thus Vṛndā is under the shelter of Kṛṣṇa. That dust is served by your servants (bhrtya-juṣṭam). This is further described. Other devotees such as Viśvakṣeṇa and Garuḍa strive for that dust, on obtaining the glance of prema from their master. If Lakṣmī and Tulasī aspire for the dust of your feet, what fault do we have in seeking that dust? The version recognizing Kṛṣṇa’s powers is very similar to the previous explanation but instead of getting a glance of prema, the servants receive a glance bestowing knowledge. This verse is also an answer to verse 24: the highest religious duty for a woman is to sincerely serve her husband. Indifference is shown as follows. “Lakṣmī and Tulasī give up their masters and stay in my forest with a desire to attain me. What about you?” Lakṣmī resides in this forest along with Tulasī desiring the dust of your feet. Should we, like them, desire the dust of your feet? No, we should not. Lakṣmī is famous for being fickle and Tulasī was unsteady as the wife of Jalandhara. That may be suitable for them, but not for us. This is also an answer to verse 24

“O crest jewel of generosity! Do not sprinkle the fire in our hearts with the nectar from your lips. Just give us service to you.” I can accept a few of you foolish women only. Because you are many, there will be constant competition and ultimately suffering. With a desire for service, in great distress, they reject this objection using an example. Other than you the devatās and Brahmā desire the glance of Lakṣmī. Envy will arise because of their special greatness. This indicates intolerance at the competition among cowives. That is indicated by the word anya (other). And the Lord is not attached to her. Yet she along with her cowives desires the dust of Kṛṣṇa’s lotus feet. The wives of Kāliya say: kasyānubhāvo ’sya na deva vidmahe tavāṅghri-reṇu-sparaśādhikāraḥ yad-vāṣchayā śrīr lalanācarat tapo vihāya kāmān su-ciraṁ dhṛta-vratā O Lord, we do not know how the serpent Kāliya has attained this great opportunity of being touched by the dust of your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows. SB 10.16.36 yaṁ vai vibhūtir upayāty anuvelam anyair arthārthibhiḥ sva-śirasā dhṛta-pāda-reṇuḥ dhanyārpitāṅghri-tulasī-nava-dāma-dhāmno lokaṁ madhuvrata-pater iva kāma-yānā Lakṣmī, whose foot dust people desiring wealth hold on their heads, also serves you on various occasions with a desire for attaining the powerful position of the king of bees perched on the tulasī garland offered by the devotees to your feet, SB 3.16.20. The reason she desires the dust is that it is served by servants. The dust is considered most attractive because it is served by a host of servants, who have become the object of the Lord’s great affection. Or though Lakṣmī has attained a position on Viṣṇu’s chest, she certainly (kila) desires the dust of your feet because of its unparalled attractive sweetness. Like Lakṣmī (tadvat) we have taken shelter of that dust with surrender. They become servants of that dust. The foot dust indicates their desire for a low position, out of the highest bhakti. They do not request direct service. To express the rarity of the attainment they use the singular, meaning a little dust. Or by being servants, they will attain the dust. Or by attaining the dust, they will attain servitude. The desire for the dust also indicates their surrender. The use of yat and tat indicate that like Lakṣmī, they are fixed in one desire. Or since Lakṣmī desired the dust of his feet to get relief from pain, so we also will get relief, but if we do not get his foot dust, we will suffer. Or Lakṣmī directly desired the foot dust because of her great qualities, but we are low, without qualification, and surrender to a particle of dust which has fallen far away somewhere (padam). This expresses extreme humility. The phrase “dust from his feet” is repeated to express their desire for service alone. Lakṣmī does not consider the fault of competition because of her desire for service. We are also like this. Or in order to request service later, they explain the excellence of the desire of Lakṣmī who is worshipped by all. Or unlimited servants serve the dust because they are related to Tulasī who is dear to Kṛṣṇa’s feet. The place is crowded. Sāraṅgāṇāṁ padāmbujam: at his feet are many devotees. (SB 1.11.26) The demons and devatās desire that dust. This verse answers verse 24. Service to husbands is not the highest dharma. Serving you is the highest. Brahma and even Lakṣmī pray for that. Or Lakṣmī desires the dust of Viṣṇu’s feet. Similarly we desire your foot dust. tasmān nandātmajo ’yaṁ te nārāyaṇa-samo guṇaiḥ śriyā kīrtyānubhāvena gopāyasva samāhitaḥ In conclusion, therefore, O Nanda Mahārāja, this child of yours is as good as Nārāyaṇa by his qualities, opulence, fame and influence. You should protect this child very carefully.SB 10.8.19 This meaning is without showing Kṛṣṇa’s powers. Another meaning using puns is as follows. Though Lakṁsī was highly qualified, and had attained such a place, she only desired the foot dust of Kṛṣṇa, but could not attain it. This indicates her lack of discrimination. Some fault is indicated by the fact that many desire her glance. She should desire Kṛṣṇa’s foot dust without having her own position. Or Lakṣmī whom the devatās struggle to see but cannot—being intoxicated when she is there and fainting when she departs--desires my foot dust. She resides on Kṛṣṇa’s chest as a golden line and is known in this form in Vraja by the words of Garga and others. She should be served by the gopis. Thus they say that they should surrender like her. But still, being intelligent and sober, we will return home to serve our husbands.