Srimad Bhagavatam 10.30.28
anayaradhito nunam
bhagavan harir isvarah
yan no vihaya govindah
prito yam anayad rahah
SYNONYMS
anaya — by Her; aradhitah — perfectly worshiped; nunam — certainly; bhagavan — the Personality of Godhead; harih — Lord Krishna; isvarah — the supreme controller; yat — inasmuch as; nah — us; vihaya — rejecting; govindah — Lord Govinda; pritah — pleased; yam — whom; anayat — led; rahah — to a secluded place.
TRANSLATION
Certainly this particular gopi 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
Srila Visvanatha Cakravarti explains that the word aradhitah refers to Srimati Radharani. He comments, “The sage Sukadeva Gosvami 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 aradhitah is like the rumbling of a kettledrum sounded to announce Her great good fortune.”
Although the gopis spoke as if jealous of Srimati Radharani, they were actually ecstatic to see that She had captured Sri Krishna.
Srila Visvanatha Cakravarti quotes the following detailed description of Srimati Radharani’s footprints, as given by Srila Rupa Gosvami in his Sri Ujjvala-Nilamani: “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 spear. 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 Srimati Radharani’s lotus feet.”
Srila Prabhupada confirms:
The name Rādhā is derived from this verse (S.B.10:30:28), from the words anayārādhitaḥ, meaning “by Her the Lord is worshiped.” Sometimes the critics of Śrīmad-Bhāgavatam find it difficult to find Rādhārāṇī’s holy name in that book, but the secret is disclosed here in the word ārādhita, from which the name Rādhā has come. Of course, the name of Rādhārāṇī is directly mentioned in other Purāṇas. This gopī’s worship of Kṛṣṇa is topmost, and therefore Her name is Rādhā, or “the topmost worshiper.” (Sri Caitanya Caritamrta 2:8:100 – purport).
and further comments in his purports about Srimati Radhika:
In fact, Rādhārāṇī is the internal potency of Śrī Kṛṣṇa, and She eternally intensifies the pleasure of Śrī Kṛṣṇa. Impersonalists cannot understand this without the help of a mahā-bhāgavata devotee. The very name “Rādhā” suggests that Śrīmatī Rādhārāṇī is eternally the topmost mistress of the comforts of Śrī Kṛṣṇa. As such, She is the medium transmitting the living entities’ service to Śrī Kṛṣṇa. Devotees in Vṛndāvana therefore seek the mercy of Śrīmatī Rādhārāṇī in order to be recognized as loving servitors of Śrī Kṛṣṇa. (Sri Caitanya Caritamrta -1:4:56 – purport).
The name “Rādhā” is derived from the root word ārādhana, which means “worship.” The personality who excels all in worshiping Kṛṣṇa may therefore be called Rādhikā, the greatest servitor. (Sri Caitanya Caritamrta – 1:4:87 – purport).
I offer my respects to Radharani, whose bodily complexion is like molten gold and who is the Queen of Vrindavana. You are the daughter of King Vrshabhanu, and You are very dear to Lord Krishna. (Bhagavad-gita Intro)
In Vrindavana all the pure devotees pray for the mercy of Srimati Radharani, the pleasure potency of Lord Krishna. (Srimad-Bhagavatam 2.3.23 – Purport)
Srimati Radharani is a tenderhearted feminine counterpart of the supreme whole, resembling the perfectional stage of the worldly feminine nature. Therefore, the mercy of Radharani is available very readily to the sincere devotees, and once She recommends such a devotee to Lord Krishna, the Lord at once accepts the devotee’s admittance into His association. (Srimad-Bhagavatam 2.3.23 – Purport)
One who is attracted by the beauty of Radha and Krishna cannot be attracted by the false beauty of this material world. (Srimad-Bhagavatam 3.20.31 – Purport)
It is explained by the Gosvamis that Radharani is the manifestation of the pleasure potency of the Supreme Personality of Godhead. (Srimad-Bhagavatam 3.31.38 – Purport)
Lord Caitanya is Krishna Himself, but He appears as a devotee to taste the sweetness of the transcendental mellow in Himself which is tasted by Srimati Radharani, the greatest of all devotees. (Srimad-Bhagavatam 3.33.4 – Purport)
If one takes shelter of Vrindavana under Vrindavaneshvari, Srimati Radharani, certainly all the problems of his life are solved very easily. (Srimad-Bhagavatm 4.8.24 – Purport)
If a devotee approaches Srimati Radharani to offer some service to Krishna, even Srimati Radharani thinks that the devotee is greater than She. (Srimad-Bhagavatam 7.1.27 – Purport)
The form of the Lord with a flute in His hands is most attractive, and the one who is most sublimely attracted is Srimati Radharani, Radhika. She enjoys supremely blissful association with Krishna. (Srimad-Bhagavatam 10.3.31 – Purport)
The ahladini-shakti is manifested as Radharani, but Krishna and Radharani are the same, although one is potent and the other is potency. (Srimad-Bhagavatam 10.13.57 – Purport)
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