yadi āmā’-prati sneha thāke sabākāra

tabe kṛṣṇa-vyatirikta nā gāibe āra

Sri Caitanya Mahāprabhu instructed, “If you have any affection for Me, then don’t speak about any topics other than Krsna."

Commentary: Gaudīya-bhāsya (2.28.27) by Śrīla Bhaktisiddhānta Sarasvatī Thākura:

Contrary characteristics (viparīta-dharma) are manifest by the vidvad-rūdhi and the avidvad-rūdhi of sound vibrations.

In avidvad-rūdhi, one word establishes the difference of its referent from other things (pārthakya sthāpana), and within that referent, the presence of separate parts (bhinnāmsa avasthita).

The vrtti of a word in which there is a semblance of plurality (pratima-nānātva) between the separate parts (bhinnāmsa) of the referent, and which is characterized by an overall unity (ekāyana-visiṣtha), is the strength of the word’s vidvad-rūdhi or the conventional meaning according to enlightened persons.

Furthermore, in the vidvad-rūdhi of the word “Krsna”, there is no possibility that the mood of enjoyment (bhogya-bhāva) can be superimposed upon any object by anyone except for Sri Krsna. If such superimposition is made, then plurality (bahutva) has come to disturb non-dual consciousness (advaya-jnāna). That is subordination to Maya (māyādhīnatā).

The deliberation in which the Krsna-nāma uttered in the vidvad-rūdhi of words by liberated persons (māyā-mukta-puruṣas) is considered to be an irresolute, disunited, many-branched method (avyavasāyi anaikāyana bahu-sākhā paddhati), produces difference (bheda) and is filled with cognitive error (bhrama-sankula).

From the commentary "Gaudīya-bhāsya" (2.28.27) by Śrīla Bhaktisiddhānta Sarasvatī Thākura

ADDENDUM:
In light of the technical nature of the above purport, I'll try to "translate" it paragraph by paragraph into less technical language. Here goes:

Reality is of the nature of advaya-jnāna, that is, nothing exists independently of the non-dual conscious being, Sri Krsna. Every perception of a conditioned soul is filtered through rajas. The psychological effect of rajas is vikalpa, the mental imposition (upon the non-dual reality) of separateness and independent existence.

When this vikalpa consequently pervades our interpretation of language, we experience only the avidvad-rūdhi of sound vibrations. That is, we accept words to be descriptors of our dualistic subjective experience. Thus, even scripture and the words of Sri Guru become distorted.

Bhogya-bhāva, the spirit of enjoyment in relation to the sense objects is based on rajasic vikalpa, the assumption of objects existing independently and separately from the non-dual conscious person. If a person were to perceive the Lord's presence in everything, there would be no possibility of this spirit of exploitation. As long as bhogya-bhāva persists, we have not even heard the pure Holy Name once, because non-dual consciousness and dual consciousness cannot co-exist simultaneously in one subject. Nāmābhāsa and nāmāparādha are not the Holy Name.

A surrendered disciple with sevaka-abhimana, the exclusive self-identification of a servant, becomes free from the spirit of enjoyment and its precondition, vikalpa. Therefore, only such a vikalpa-rahita disciple (free from non-correlated thought constructs) who is situated in advaya-jnana is capable of comprehending the words of Sri Guru and the statements of sastra by experiencing the vidvad-rūdhi of sound vibrations.

When the conditioned soul's chanting of the Holy Name becomes subject to vikalpa, it gives rise to hari-namni kalpanam : "It is an offense to give an imaginary interpretation of the Holy Name."

One must offer profound respect to Sri Guru and never consider him an ordinary mortal being. One aspect of disrespect is comparing one's own defective chanting with the pure chanting of Sri Guru.

If a conditioned disciple assumes that the chanting of Sri Guru and pure vaisnavas is similar to his own illusory experience of the multiplicity of separate self-existent entities, then his consciousness remains pierced by duality. However, by submissive hearing from Sri Guru with complete self-abnegation and humility, the sabda-brahma, spiritual vibration, will certainly pierce the material covering of the sense of hearing and elevate the disciple to the plane of non-dual consciousness where the Holy Name pleasantly discloses His eternal identity as the complete embodiment of divine mellows.

Sri Prem Prayojan das