FolioCorpusBhagavad-gītā

Śrīmad-Bhāgavatam 10.30.28

అనయారాధితో నూనం భగవాన్ హరిరీశ్వర: । యన్నో విహాయ గోవిన్ద: ప్రీతో యామనయద్ రహ: ॥ ౨౮ ॥
anayārādhito nūnaṁ
[anayaaraadhito noonam]
bhagavān harir īśvaraḥ
[bhagavaan harir eeshvarah]
yan no vihāya govindaḥ
[yan no vihaaya govindah]
prīto yām anayad rahaḥ
[preeto yaam anayad rahah]
Word-for-word
anayā — by Her ārādhitaḥ — perfectly worshiped nūnam — certainly bhagavan — the Personality of Godhead hariḥ — Lord Kṛṣṇa īśvaraḥ — the supreme controller yat — inasmuch as naḥ — us vihāya — rejecting govindaḥ — Lord Govinda prītaḥ — pleased yām — whom anayat — led rahaḥ — to a secluded place .
Blended reading (Sanskrit + English inline)
anayārādhito nūnaṁ
anayā
by Her
ārādhitaḥ
perfectly worshiped
nūnam
certainly
bhagavān harir īśvaraḥ
bhagavan
the Personality of Godhead
hariḥ
Lord Kṛṣṇa
īśvaraḥ
the supreme controller
yan no vihāya govindaḥ
yat
inasmuch as
prīto yām anayad rahaḥ
naḥ
us
vihāya
rejecting
govindaḥ
Lord Govinda
prītaḥ
pleased
yām
whom
anayat
led
rahaḥ
to a secluded place .
Important Words
  • ārādhitaḥ — perfectly worshiped
    Past participle of ā-√rādh — to please completely, to bring to satisfaction. The very root from which the name Rādhā emerges: She who pleases Him most. The gopīs unknowingly name Her by her function. Gauḍīya ācāryas (Jīva Gosvāmī, Bhagavat-sandarbha) make much of this verse.
  • anayā — by Her
    Instrumental of feminine demonstrative. 'By that one.' The unspoken pronoun — the most-loved One referred to only by 'this/that.' The Bhāgavatam's reticence about Rādhā is theological, not accidental.
  • rahaḥ — to a secluded place
    From √rah (to leave alone). The technical Gauḍīya term for the kuñja — the secluded grove where rāsa's deepest mādhurya unfolds. Rūpa Gosvāmī's Vidagdha-mādhava centers on rahaḥ-keli, secret pastime.
  • vihāya — rejecting
    Absolutive of vi-√hā (to abandon). Kṛṣṇa abandoned them — the gopīs name the wound in the very breath that confesses Her qualification. Honesty and reverence in one word.
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.
Purport

Śrīla Viśvanātha Cakravartī explains that the word ārādhitaḥ refers to Śrīmatī Rādhārāṇī. He comments, “The sage Śukadeva Gosvāmī has tried with all endeavor to keep Her name hidden, but now it automatically shines forth from the moon of his mouth. That he has spoken Her name is indeed Her mercy, and thus the word ārādhitaḥ is like the rumbling of a kettledrum sounded to announce Her great good fortune.” Although the gopīs spoke as if jealous of Śrīmatī Rādhārāṇī, they were actually ecstatic to see that She had captured Śrī Kṛṣṇa. Śrīla Viśvanātha Cakravartī quotes the following detailed description of Śrīmatī Rādhārāṇī’s footprints, as given by Śrīla Rūpa Gosvāmī in his Śrī Ujjvala-nīlamaṇi: “At the base of the large toe of Her 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 Her foot to the juncture of Her 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 Her small toe is an elephant goad, and upon Her heel is a half-moon. Thus there are eleven marks on Her left foot. “At the base of the large toe of Her right foot is a conchshell, and below that a spear. At the base of the small toe of Her right foot is a sacrificial altar, below that an earring, and below the earring a club. Along the base of the second, third, fourth and small toes 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.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
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

Those gopis in the suhrd paksa such as Lalita recognized the footprints of Radha, and deep within were satisfied, but in the group of gopis they pretended not to recognize those foot prints. They began to speak with joy for her good fortune without mentioning her name. "Certainly Narayana (bhagavan) who takes away the sorrow of the devotees (hari), who is capable of bestowing all desires on the devotees (isvara), has been worshipped by this fortunate woman (by this other woman anaya). Not by us, for giving us up, he has run away alone with her." In this statement the name of Radha is revealed (aradhita). (In the puranas the name Radhika means one who satisfies the desires of Krsna by worship.) Sukadeva has carefully mentioned her name secretly here, but in other places, by Radha’s mercy, her name flows spontaneously from his moonlike mouth. (purusa bodhini, arthava upanisad : dve parsve candravali radhika, bhrat gautamiya tantra : devaki krsna maya prokta radhika para devata, krsnopanisad : vamanga sahita devi radha vrndavanesvari). Another meaning of this verse is as follows. "O unfortunate gopis (anaya), uselessly you are thinking yourselves equal to that fortunate woman, and are wandering around thinking yourselves mistreated. It is a fact (numan) that Hari has obtained Radha at this place (radhita). This handsome person, full of lust, proclaiming his own glories (bhagavan), who is capable of cheating you (isvara), because he has given us up (yan no viaha), is skilful at giving pleasure to the all the senses of that woman (govinda). With a satisfied heart (pritah) he has taken her off alone." In the commentary on the Ujjvala Nilamani, Radha’s foot markings are mentioned as follows. At the base of the big toe of the left foot is the mark of a barley grain, below that a cakra and below that an umbrella. Below that is a bracelet. There is a line starting from between the big toe and the next toe, to the middle of the sole. Below the middle toe is a lotus ,below that a flag with staff, below the flag is a creeper and flower. Below the little toe is an ankusa. On the bottom of the heel is a half moon. Thus there are eleven marks on the left foot. At the base of the big toe of the right foot is a conch, and below that a club. Below the little toe is an altar, and below that an earring. Below that is a spear. Below the first toe and others is a mountain, below the mountain a ratha, and on the heel a fish. There are eight marks on the right foot. The total is nineteen.

Jīva Gosvāmī Gauḍīya
Commentary

First her friends spoke, since her friends had deep interest because of intimacy, since the opposing party suddenly was overcome with sorrow, and since the neutral party was not paying attention. Nūnam indicates conjecture or certainty. Nārāyaṇa (bhagavān), who takes away all distress (hariḥ), who is capable of fulfilling the desires of the devotees, or is independent (īśvaraḥ), is controlled by (ārādhitaḥ) her, not by us since he is the lord of Gokula (govindaḥ). The name Rādhā means one who worships or conciliates (rādhayati). This is because he gives pleasure to her senses. He has left us far away, in the night, in the middle of the forest and taken her only to a private place to which we cannot go. Or, rejecting us all he went away (yan) and took only her to a private place.

Śrīdhara Svāmī Gauḍīya
Commentary

Some gopīs speak of her good fortune in joy, without mentioned the gopī’s name, since they recognized the footprints as Rādhā’s and were relieved. Nūnam indicates conjecture or certainty. Nārāyaṇa (bhagavān), who takes away all distress (hariḥ), who is capable of fulfilling the desires of the devotees, or is independent (īśvaraḥ), is controlled by (ārādhitaḥ) her, not by us. If he had not gone with her we would not be suffering in separation. Rādhā means “one who controls or worships.” As lord of Gokula (govinda) he has given us up though we and she are equal. Leaving us in the forest in the night, he has brought her to a place where we cannot go (rahaḥ). Or Govinda only was worshipped by her. She was most fortunate. Govinda reveals his unlimited powers, removes all suffering or is attractive with his form and qualities (hariḥ) and is the lord of the lives of the people of Vraja. She has realized this person. Or he was controlled by the gopī whom he loved (yat prītaḥ) and whom he took away. Or he was controlled by the gopī whom he took away, going with her secretly.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 12.13 BG 17.20 BG 18.64 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 8.2 BG 17.4 BG 7.8 BG 10.3 BG 13.1 BG 5.18
Related lectures
Personal Guidance
Analogy

When a king takes one ambassador aside while leaving the rest of the embassy standing, the dismissed sense at once: this one has earned what we have not. The gopīs do not deny the choice; they read it as theology. 'She must have worshiped Govinda perfectly' — pleased, He led Her away. Rivalry softens into rāgānuga reverence.

Stories
Pure devotion compels Bhagavān

Prahlāda was a five-year-old asura prince; Kṛṣṇa tore through a pillar to save him. Dhruva was a rejected child of a co-wife; Viṣṇu came on Garuḍa to a forest tapasvī's clearing. Gajendra was an elephant in a crocodile's jaws; the Lord ran without sandals (SB 7.5–9, 4.8–9, 8.2–3).

In each case, ārādhana — proper worship animated by total surrender — drew Bhagavān instantly. The gopīs here apply the same logic to the special gopī: anayā ārādhitaḥ nūnam — She must have done ārādhana most perfectly. Gauḍīyas note this is the etymological seed of Rādhā's name: ārādhanā→Rādhā.

📝 My note

Source: vedabase.io

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