Śrīmad-Bhāgavatam 10.46.27
Blended reading (Sanskrit + English inline)
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saṁsmṛtya saṁsmṛtya
—
intensely and repeatedly remembering
Reduplication of saṁ-√smṛ. Sanskrit's iterative — 'remembering and remembering.' Gauḍīya bhakti-śāstra cites such reduplications as the textual marker of continuous smaraṇa, the practice that becomes its own perfection.
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kṛṣṇa - anurakta - dhīḥ
—
his mind completely attached to Kṛṣṇa
Compound: Kṛṣṇa + anurakta (deeply attached) + dhī (intellect). The technical phrase for advanced bhāva — anurāga. Nanda has now passed from smaraṇa (an act) into anurakti (a state).
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ati - utkaṇṭhaḥ
—
extremely anxious
Compound: ati (extreme) + utkaṇṭha (longing). Same utkaṇṭha-family as gopīs' autkaṇṭhya in verse 5. Gauḍīya tīkā: vātsalya-utkaṇṭhā and mādhurya-utkaṇṭhā share one lexicon — the chapter is binding the two rasas at the level of vocabulary.
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tūṣṇīm
—
silent
Adverb of silence. The narrative gear-change: Nanda's voice stops. Gauḍīya kāvya treats tūṣṇī-mauna at the height of bhāva as a separate sāttvika-symptom, distinct from speechlessness due to ignorance.
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prema - prasara
—
the force / spreading of pure love
Compound: prema (pure love) + prasara (overflowing, spreading). Gauḍīyas treasure this phrase: prema is not a stable possession but a prasara, a flooding-out. Vraja-prema is always too large for its vessel.
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vihvalaḥ
—
overcome
Same word the gopīs were marked with in verse 5 (vihvalāḥ). The chapter brackets Nanda's silence with the gopīs' bewilderment — two faces of vipralambha sharing one verb.
His mind became attached to Krsna. By remembering the powerful aspect of Krsna, Nanda thought, "Oh, by misfortune, I have been separated from my son, who is the ocean of powerful qualities." His attachment to Krsna was such that, unlike Vasudeva, his relationship with Krsna did not weaken even in appreciating Krnsa’s great powers as the Lord, for his attraction to Krsna could not be restricted by that. With his mind attracted to Krsna in this way, he became helplessly under the sway of paternal affection (prema prasara vihvala). In the presence of the supreme prema of Nanda, who like Agastya, swallowed the whole ocean, what is the significance of the ocean of aisvarya?
His mind spontaneously became attracted to Kṛṣṇa. Again and again (sam) Nanda remembered the sweetness and how Kṛṣṇa, full of power, protected him. Then the force of prema manifested as tears and choked throat and thus he became silent. He could not speak. Saṁsmṛtya is repeated to show that he could not stop remembering Kṛṣṇa.
After the long recitation, Nanda's words fail. The dam built by speech cracks, and prema floods through — he can only sit silent, body shaking, mind fixed on a son he has just spent twelve verses naming. The Bhāgavatam stages the most eloquent silence in Vraja-vātsalya literature.
On the arrow-bed at Kurukṣetra, after Bhīṣma had spoken his long instructions to Yudhiṣṭhira, his last act was to gaze at Kṛṣṇa and fall silent, eyes streaming (SB 1.9.42-44). Speech ended; bhāva took over.
Gauḍīyas pair Bhīṣma's tūṣṇīṁ with Nanda's tūṣṇīm here. Two different rasas — śānta-tinged and vātsalya — share one grammar: when prema reaches its limit, the verb of silence finishes the sentence speech began.
My note
Source: vedabase.io