Śrīmad-Bhāgavatam 10.86.9
Blended reading (Sanskrit + English inline)
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anumataḥ
—
sanctioned
From anu + √man (to think after, to consent). 'Approved by.' The hinge-word of the chapter — the abduction is anumata by parents and by Kṛṣṇa, which converts what would have been adharma into lawful kṣatriya-vivāha. Gauḍīyas extend the principle: any act done with Bhagavān's anumati is dharma.
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kṛṣṇasya
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by Kṛṣṇa
Genitive — 'of Kṛṣṇa,' i.e., Kṛṣṇa's sanction. Note that the verse names Kṛṣṇa separately from 'her parents': Kṛṣṇa is brother, not parent, yet His consent is decisive. Bhagavān's vote outweighs the household's vote because He is the source of all dharma.
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deva-yātrāyām
—
during a festival for the Supreme Lord
Compound: deva + yātrā (procession). A temple-procession of the Deity. The kidnap happens during deity-utsava — the līlā uses the worship of the Lord as its own cover. There is no setting outside of Kṛṣṇa for Kṛṣṇa's plans.
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jahāra
—
he seized her
Perfect of √hṛ (to carry away). The same root as in v. 6 (manaḥ-harā): she carried away his mind, now he carries her away. Sanskrit closes the circle by repeating the root. Bhāgavata-poetics treats this not as violence but as completion of mutual harā.
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mahā-rathaḥ
—
the mighty chariot warrior
Technical term: one who can fight ten thousand warriors single-handed. Arjuna's epithet from the Mahābhārata is preserved exactly here — the Bhāgavata grants him his battle-rank inside the romance, signaling continuity with Kurukṣetra-līlā where Kṛṣṇa drives his chariot.
Śrīla Viśvanātha Cakravartī identifies this festival as the annual Ratha-yātrā for Lord Viṣṇu on the occasion of His rising from mystic sleep at the end of Cāturmāsya. Subhadrā’s parents are Vasudeva and Devakī.
He stole her at the festival of chariots commemorating the rising the Lord from sleep after the caturmasya vrata was completed. This reason is given: he did this with the permission of Krsna and her parents.
This was a festival held after the Lord rises at the end of cātur-māsya. Vasudeva and Devakī approved of his taking her, through Kṛṣṇa’s cleverness. After that Kṛṣṇa approved. Kṛṣṇa placed her on his chariot so she could give him the ingredients within the chariot. That is understood from Ādi-parva of Mahābhārata. “This would be difficult since they were amongst all the Yadu members.” But he was the best of warriors (mahā-rathaḥ) since he was the dear friend of Kṛṣṇa.
Because of the festival when the Lord rises from sleep, Subhadrā left the fortress. She was joyful. “How could Arjuna act so boldly?” The abduction was sanctioned or approved by Kṛṣṇa, Vasudeva and Devakī privately during the procession. “How was this possible amidst the Yādavas?” He was a great warrior (mahā-rathaḥ), incarnation of the Lord (Nara) and cousin of Kṛṣṇa.
The chariot leaves the fortress and Arjuna seizes her — but the word in this verse that ends the matter is anumataḥ kṛṣṇasya, 'with Kṛṣṇa's sanction.' What looks like theft from outside is a wedding from inside. Whenever Kṛṣṇa quietly signs, dharma rearranges itself.
Balarāma had inclined toward Duryodhana as Subhadrā's groom; Kṛṣṇa, knowing the future battlefield, willed Arjuna. The Mahābhārata's Ādi-parva preserves this same episode and is explicit: Kṛṣṇa Himself counseled Arjuna to take her by rākṣasa-vidhi (warrior-marriage), assuring him that the bride's parents and He Himself were anumata.
Gauḍīyas read this as a foundational principle: when elder authorities differ, the devotee follows the one whose sanction comes from Bhagavān's own lips. Balarāma's preference is honored by gifts (v. 12), but Kṛṣṇa's sanction is what makes the act dharmika.
My note
Source: vedabase.io