When the ecstasy of devotional service produces some kind of lamentation in connection with KášášŁáša, it is called devotional service in compassion. The impetuses for this devotional service are KášášŁáša's transcendental quality, form and activities. In this ecstasy of devotional service there are sometimes symptoms like regret, heavy breathing, crying, falling on the ground and beating upon one's chest. Sometimes symptoms like laziness, frustration, defamation, humility, anxiety, moroseness, eagerness, restlessness, madness, death, forgetfulness, disease and illusion are also visible. When in the heart of a devotee there is expectation of some mishap to KášášŁáša it is called devotional service in bereavement. Such bereavement is another symptom of this devotional service in compassion.
In ĹrÄŤmad-BhÄgavatam, Tenth Canto, Sixteenth Chapter, verse 10, there is the following description. When KášášŁáša was chastising the KÄliya-nÄga in the YamunÄ, the big snake wrapped his coils all over KášášŁáša's body, and upon seeing KášášŁáša in this situation, all His dear cowherd friends became greatly disturbed. Out of bereavement, distress and fear, they became bewildered and began to fall on the ground. Because the cowherd boys were under the illusion that KášášŁáša could be in some mishap, their symptoms are not at all astonishing; they had dedicated their friendship, their possessions, their desires and their very selves to KášášŁáša.
When KášášŁáša entered the YamunÄ River, which had become very poisonous from the presence of KÄliya, mother YaĹodÄ feared all kinds of mishaps, and she was breathing hotly. Tears from her eyes were soaking her clothes, and she was almost collapsing.
Similarly, when the Ĺaáš khÄsura demon was attacking KášášŁáša's queens one after another, Lord Baladeva became more and more bluish.
In the HaášsadĹŤta, the following incident is described. The gopÄŤs requested HaášsadĹŤta to search after the marks of KášášŁáša's lotus feet and to accept them as Lord BrahmÄ had accepted them on his helmet after he had stolen all KášášŁáša's cowherd boys. Regretting his challenge to KášášŁáša, Lord BrahmÄ had bowed down before the Lord, and his helmet became marked with the footprints of KášášŁáša. The gopÄŤs reminded HaášsadĹŤta that sometimes even the great sage NÄrada becomes very ecstatic by seeing these footprints, and sometimes great liberated sages also aspire to see them. "You should therefore seek very enthusiastically to find the footprints of KášášŁáša," they urged. This is another instance of devotional service in compassion.
There is an instance when Sahadeva, the younger brother of Nakula, became greatly gladdened at seeing the effulgent glowing of KášášŁáša's footprints. He began to cry and call out, "Mother MÄdrÄŤ! Where are you now? Father PÄášá¸u! Where are you now? I am very sorry that you are not here to see these footprints of KášášŁáša!" This is another instance of devotional service in compassion.
In devotional service without strong attraction to the Lord, there may sometimes be smiling and other symptoms, but never the stress or lamentation that are symptoms of devotional service in compassion. The basic principle of this compassion is always ecstatic love. The apprehension of some mishap to KášášŁáša or to His beloved queens, as exhibited by Baladeva and Yudhiᚣášhira, has been explained above. This apprehension is due not exactly to their ignorance of the inconceivable potencies of KášášŁáša but to their intense love for Him. This kind of apprehension of some mishap to KášášŁáša first of all becomes manifested as an object of lamentation, but gradually it develops into such compassionate loving ecstasy that it turns to another channel and gives transcendental pleasure.
AngerIn ecstatic loving service to KášášŁáša in anger, KášášŁáša is always the object. In Vidagdha-mÄdhava, Second Act, verse 37, LalitÄ-gopÄŤ expressed her anger, which was caused by KášášŁáša, when she addressed ĹrÄŤmatÄŤ RÄdhÄrÄášÄŤ thus: "My dear friend, my inner desires have been polluted. Therefore I shall go to the place of YamarÄja. But I am sorry to see that KášášŁáša has still not given up His smiling over cheating You. I do not know how You could repose all Your loving propensities upon this lusty young boy from the neighborhood of the cowherds."
After seeing KášášŁáša, JaratÄŤ sometimes said, "O You thief of young girls' properties! I can distinctly see the covering garment of my daughter-in-law on Your person." Then she cried very loudly, addressing all the residents of VášndÄvana to inform them that this son of King Nanda was setting fire to the household life of her daughter-in-law.
Similar ecstatic love for KášášŁáša in anger was expressed by RohiášÄŤ-devÄŤ when she heard the roaring sound of the two falling arjuna trees to which KášášŁáša had been tied. The whole neighborhood proceeded immediately toward the place where the accident had taken place, and RohiášÄŤ-devÄŤ took the opportunity to rebuke mother YaĹodÄ as follows: "You may be very expert in giving lessons to your son by binding Him with rope, but don't you look to see if your son is in a dangerous spot? The trees are falling on the ground, and He is simply loitering there!" This expression of RohiášÄŤ-devÄŤ's anger toward YaĹodÄ is an example of ecstatic love in anger caused by KášášŁáša.
Once, while KášášŁáša was in the pasturing ground with His cowherd boys, His friends requested Him to go to the TÄlavana forest, where GardabhÄsura, a disturbing demon in the shape of an ass, resided. The friends of KášášŁáša wanted to eat the fruit from the forest trees, but they could not go because of fear of the demon. Thus they requested KášášŁáša to go there and kill GardabhÄsura. After KášášŁáša did this, they all returned home, and their report of the day's activity perturbed mother YaĹodÄ because KášášŁáša had been sent alone into such danger in the TÄlavana forest. Thus she looked upon the boys with anger.
There is another instance of anger on the part of a friend of RÄdhÄrÄášÄŤ's. When RÄdhÄrÄášÄŤ was dissatisfied with the behavior of KášášŁáša and had stopped talking with Him, KášášŁáša was very sorry for RÄdhÄrÄášÄŤ's great dissatisfaction, and in order to beg forgiveness, He fell down at Her lotus feet. But even after this, RÄdhÄrÄášÄŤ was not satisfied, and She did not talk with KášášŁáša. At that time, one of Her friends chastised Her in the following words: "My dear friend, You are allowing Yourself to be churned by the rod of dissatisfaction, so what can I say unto You? The only advice I can give You is that You had better leave this scene immediately, because Your misbehavior is giving me too much pain. I cannot bear to see Your behavior, because even though KášášŁáša's peacock feather has touched Your feet, You still appear to be red-faced."
The above attitudes of dissatisfaction and anger in devotional service are called črᚣyu.
When AkrĹŤra was leaving VášndÄvana, some of the elderly gopÄŤs rebuked him as follows: "O son of GÄndinÄŤ, your cruelty is defaming the dynasty of King Yadu. You are taking KášášŁáša away, keeping us in such a pitiable condition without Him. Now, even before you have left, the life air of all the gopÄŤs has practically disappeared."
When KášášŁáša was insulted by ĹiĹupÄla in the assembly of the RÄjasĹŤya yajĂąa convened by MahÄrÄja Yudhiᚣášhira, there was a great turmoil among the PÄášá¸avas and Kurus, involving grandfather Bhčᚣma. At that time Nakula said with great anger, "KášášŁáša is the Supreme Personality of Godhead, and the nails of His toes are beautified by the light emanating from the jeweled helmets of the authorities of the Vedas. If He is derided by anyone, I declare herewith as a PÄášá¸ava that I will kick his helmet with my left foot and I will strike him with my arrows, which are as good as yama-daášá¸a, the scepter of YamarÄja!" This is an instance of ecstatic love for KášášŁáša in anger.
In such a transcendental angry mood sometimes sarcastic remarks, unfavorable glances and insulting words are exhibited. Sometimes there are other symptoms, like rubbing of the two hands, clacking of the teeth, clamping of the lips, moving of the eyebrows, scratching of the arms, lowering of the head, rapid breathing, uttering of strong words, nodding of the head, yellowishness at the corners of the eyes, and trembling lips. Sometimes the eyes turn red, and sometimes they fade. And there are sometimes chastisement and silence. All these symptoms of anger may be divided into two parts: constitutional and unconstitutional, or permanent and temporary symptoms. Sometimes great emotion, bewilderment, pride, frustration, illusion, impotence, jealousy, dexterity, negligence and signs of hard labor are also manifest as unconstitutional symptoms.
In all these humors of ecstatic love, the feeling of anger is accepted as the steady factor.
When JarÄsandha angrily attacked the city of MathurÄ, he looked at KášášŁáša with sarcastic glances. At that time Baladeva took up His plow weapon and gazed upon JarÄsandha with colored eyes.
There is a statement in the Vidagdha-mÄdhava wherein ĹrÄŤmatÄŤ RÄdhÄrÄášÄŤ, in an angry mood, addressed Her mother, PaurášamÄsÄŤ, after she had accused RÄdhÄrÄášÄŤ of going to KášášŁáša. "My dear mother," RÄdhÄ declared, "what can I say to you? KášášŁáša is so cruel that He often attacks Me on the street, and if I want to cry out very loudly, this boy with a peacock feather on His head immediately covers My face so that I cannot cry. And if I want to go away from the scene because I am afraid of Him, He will immediately spread His arms to block My path. If I piteously fall down at His feet, then this enemy of the Madhu demon, in an angry mood, bites My face! Mother, just try to understand My situation, and don't be unnecessarily angry with Me. Instead, please tell Me how I can save Myself from these terrible attacks of KášášŁáša!"
Sometimes among contemporary personalities there are signs of ecstasy in anger because of love for KášášŁáša. An example of such anger was exhibited in a quarrel between JaášilÄ and MukharÄ. JaášilÄ was the mother-in-law of RÄdhÄrÄášÄŤ, and MukharÄ was Her great-grandmother. Both of them were talking about KášášŁáša's unnecessary harassment of RÄdhÄrÄášÄŤ when She was walking on the street. JaášilÄ said, "You cruel-faced MukharÄ! By hearing your words my heart feels like it is burning in a fire!" And MukharÄ replied, "You sinful JaášilÄ, by hearing your words, there is aching in my head! You cannot give any evidence that KášášŁáša has attacked RÄdhÄrÄášÄŤ, the daughter of my granddaughter KÄŤrtidÄ."
Once, when RÄdhÄrÄášÄŤ was taking off the necklace given to Her by KášášŁáša, JaášilÄ, her mother-in-law, told a friend, "My dear friend, just see the beautiful necklace that KášášŁáša has presented to RÄdhÄrÄášÄŤ. She is now holding it, but still She wants to tell us that She has no connection with KášášŁáša. This girl's activities have disgraced our whole family!"
Natural jealousy of KášášŁáša by persons like ĹiĹupÄla cannot be accepted as ecstatic love in anger with KášášŁáša.