sveda, kampa, romÄñcÄÅ›ru, gadgada, vaivarṇya
unmÄda, viá¹£Äda, dhairya, garva, hará¹£a, dainya
eta bhÄve premÄ bhaktagaṇere nÄcÄya
kṛṣṇera ÄnandÄmá¹›ta-sÄgare bhÄsÄya
sveda - perspiration; kampa - trembling; romÄñca - standing of the hairs on the body; aÅ›ru - tears; gadgada - faltering; vaivarṇya - changing of bodily color; unmÄda - madness; viá¹£Äda - melancholy; dhairya - patience; garva - pride; hará¹£a - joyfulness; dainya - humbleness; eta - in many ways; bhÄve - in ecstasy; premÄ - love of Godhead; bhakta-gaṇere - unto the devotees; nÄcÄya - causes to dance; kṛṣṇera - of Lord Kṛṣṇa; Änanda - transcendental bliss; amá¹›ta - nectar; sÄgare - in the ocean; bhÄsÄya - floats.
“ ‘Perspiration, trembling, standing on end of one’s bodily hairs, tears, faltering voice, fading complexion, madness, melancholy, patience, pride, joy and humility — these are various natural symptoms of ecstatic love of Godhead, which causes a devotee to dance and float in an ocean of transcendental bliss while chanting the Hare Kṛṣṇa mantra.
ÅšrÄ«la JÄ«va GosvÄmÄ«, in his PrÄ«ti-sandarbha (66), explains this stage of love of Godhead: bhagavat-prÄ«ti-rÅ«pÄ vá¹›ttir mÄyÄdi-mayÄ« na bhavati. kiá¹ tarhi, svarÅ«pa-Å›akty-Änanda-rÅ«pÄ, yad-Änanda-parÄdhÄ«naḥ Å›rÄ«-bhagavÄn apÄ«ti. Similarly, in the 69th text he offers further explanation: tad evaá¹ prÄ«ter laká¹£aṇaá¹ citta-dravas tasya ca roma-hará¹£Ädikam. kathañcij jÄte ’pi citta-drave roma-hará¹£Ädike vÄ na ced ÄÅ›aya-Å›uddhis tadÄpi na bhakteḥ samyag-ÄvirbhÄva iti jñÄpitam. ÄÅ›aya-Å›uddhir nÄma cÄnya-tÄtparya-parityÄgaḥ prÄ«ti-tÄtparyaá¹ ca. ata evÄnimittÄ svÄbhÄvikÄ« ceti tad viÅ›eá¹£aṇam. Transcendental love of Godhead is not under the jurisdiction of the material energy, for it is the transcendental bliss and pleasure potency of the Supreme Personality of Godhead. Since the Supreme Lord is also under the influence of transcendental bliss, when one comes in touch with such bliss in love of Godhead, one’s heart melts, and the symptoms of this are standing of the hairs on end, etc. Sometimes a person thus melts and manifests these transcendental symptoms yet at the same time is not well behaved in his personal transactions. This indicates that he has not yet reached complete perfection in devotional life. In other words, a devotee who dances in ecstasy but after dancing and crying appears to be attracted to material affairs has not yet reached the perfection of devotional service, which is called ÄÅ›aya-Å›uddhi, or the perfection of existence. One who attains the perfection of existence is completely averse to material enjoyment and engrossed in transcendental love of Godhead. It is therefore to be concluded that the ecstatic symptoms of ÄÅ›aya-Å›uddhi are visible when a devotee’s service has no material cause and is purely spiritual in nature. These are characteristics of transcendental love of Godhead, as stated in ÅšrÄ«mad-BhÄgavatam (1.2.6):
sa vai puá¹sÄá¹ paro dharmo yato bhaktir adhoká¹£aje
ahaituky apratihatÄ yayÄtmÄ suprasÄ«dati
“That religion is best which causes its followers to become ecstatic in love of God that is unmotivated and free from material impediments, for this alone can completely satisfy the self.â€
