Gopalacampu 1.1.10

1.1.10

iti pramāṇa-jñāta-caraḥ kṛṣṇa-śabdas tv atra yoga-puraskṛta-rūḍhitayā tat-paraḥ | bhūr iti
bhāvakvibantatākaraḥ | sa cāyaṃ bhāva-śabdavad dhātv-artha-mātratā-dharaḥ | dhātvarthaś cātrākarṣaṇam, tad eva sphuṭam āptatayāptamanasām ākarṣaṇam | tataś ca bhinna-padārthatayāvagatayor dayitayor iva tayor aikyaṃ yoga eveti tad-yukta ānandaḥ sarvākarṣakānanda ity artha evāmandaḥ; paraṃ brahma iti, | ṇarākṛti paraṃ brahma iti hi prasiddhiḥ | yoga-puraskṛta-rūḍhatopagūdhatayāpi śrī-nandanandanam eva vakti tac-chabda-śaktir iti vyakti-siddhiś ca | tad etad abhidhīyate cābhidhīyate iti | tasmād eva tadīya-svabhāva-viśeṣa-bhāvanārtham eva punar-uktir iyaṃ yuktiṃ yunakti |

The word "kṛṣṇa", known previously from authoritative testimony, is intended here through conventional usage enhanced by etymological derivation. "Bhū" [in the cited verse] signifies the abstract noun (bhāva) ending in the kvip suffix; and this, like the word bhāva, conveys nothing more than the verbal root's meaning. And the root meaning here is attraction, specifically the evident attraction of the minds of the wise because of His perfection. Therefore, just like two lovers understood to be distinct things, their union is precisely their joining (yoga); hence the bliss characterized by that is the bliss that attracts all—this meaning alone is profound. "Paraṃ brahma" [is said], for the supreme Brahman having a human form is well known. Even when embraced by conventional usage enhanced by etymological derivation, the expressive power of that word speaks solely of Śrī Nandanandana; thus the manifestation [of the intended sense] is established. And so it is said again and again; therefore, this repetition connects with reason solely for the purpose of meditating upon His unique intrinsic nature.