jÄtÄnurÄgo druta-citta uccaiá¸¥
hasaty atho roditi rauti gÄyaty
unmÄda-van ná¹tyati loka-bÄhyaá¸¥
evam-vrataá¸¥ - when one thus engages in the vow to chant and dance; sva - own; priya - very dear; nÄma - holy name; kÄ«rtya - by chanting; jÄta - in this way develops; anurÄgaá¸¥ - attachment; druta-cittaá¸¥ - with a melted heart; uccaiá¸¥ - loudly; hasati - laughs; atho - also; roditi - cries; rauti - becomes agitated; gÄyati - chants; unmÄda-vat - like a madman; ná¹tyati - dancing; loka-bÄhyaá¸¥ - without caring for outsiders.
In this verse, pure love of God is being described. ÅrÄ«la ÅrÄ«dhara SvÄmÄ« has described this spiritual situation as samprÄpta-prema-laká¹£ana-bhakti-yogasya saá¹sÄra-dharmÄtÄ«tÄá¹ gatim, or the perfectional stage of life in which oneâs devotional service to the Supreme Lord is enriched by ecstatic love. At that time, oneâs spiritual duties are entirely beyond the scope of worldly affairs.
In ÅrÄ« Caitanya-caritÄmá¹ta (Ädi 7.78), there is the following statement by ÅrÄ« Caitanya MahÄprabhu:
dhairya dharite nÄri, hailÄma unmatta
hÄsi, kÄndi, nÄci, gÄi, yaiche mada-matta
âWhile chanting the holy name of the Lord in pure ecstasy, I lose myself, and thus I laugh, cry, dance and sing just like a madman.â Caitanya MahÄprabhu immediately approached His spiritual master to ask him why He had apparently become mad by chanting the holy name of Ká¹á¹£á¹a. His guru replied:
ká¹á¹£á¹a-nÄma-mahÄ-mantrera ei taâ svabhÄva
yei jape, tÄra ká¹á¹£á¹e upajaye bhÄva
âIt is the nature of the Hare Ká¹á¹£á¹a mahÄ-mantra that anyone who chants it immediately develops his loving ecstasy for Ká¹á¹£á¹a.â (Cc. Ädi 7.83) In this connection ÅrÄ«la PrabhupÄda has commented, âThese symptoms are very prominently manifest in the body of a pure devotee. Sometimes when our students of the Ká¹á¹£á¹a consciousness movement chant and dance, even in India people are astonished to see how these foreigners have learned to chant and dance in this ecstatic fashion. As explained by Caitanya MahÄprabhu, however, actually this is not due to practice, for without extra endeavor these symptoms become manifest in anyone who sincerely chants the Hare Ká¹á¹£á¹a mahÄ-mantra.â
ÅrÄ«la BhaktisiddhÄnta SarasvatÄ« á¹¬hÄkura has warned us in this regard about the ungodly sahajiyÄs who imitate the pastimes of the Supreme Lord in an unauthorized way, neglecting the standard injunctions of Vedic scriptures, foolishly trying to take the position of Ká¹á¹£á¹a as Puruá¹£ottama, and thus making a cheap farce of the exalted pastimes of the Lord. Their so-called ecstatic symptoms like crying, shivering and falling on the ground are not to be confused with the advanced features of devotional service described by ÅrÄ«dhara SvÄmÄ« as samprÄpta-prema-laká¹£aá¹a-bhakti-yoga. ÅrÄ«la PrabhupÄda comments in this regard, âOne who has attained this bhÄva stage is no longer under the clutches of the illusory energy.â Similarly, Ká¹á¹£á¹adÄsa KavirÄja states:
paÃ±cama puruá¹£Ärtha â premÄnandÄmá¹ta-sindhu
moká¹£Ädi Änanda yÄra nahe eka bindu
âFor a devotee who has actually developed bhÄva [love of Godhead], the pleasure derived from dharma, artha, kÄma and moká¹£a appears like a drop in the presence of the sea.â (Cc. Ädi 7.85) As already stated in the previous verse of this chapter, gÄyan vilajjo vicared asaá¹ gaá¸¥: one exhibits the ecstatic symptoms of love of Godhead when he is asaá¹ ga, free from all attachment to material sense gratification.
The word loka-bÄhyaá¸¥ in this verse indicates that a pure devotee on the platform of prema, love of Godhead, is not at all concerned with ridicule, praise, respect or criticism from ordinary people in the bodily concept of life. Ká¹á¹£á¹a is the Absolute Truth, the Supreme Personality of Godhead, and when He reveals Himself to a surrendered servant, all doubt and speculation about the nature of the Absolute are vanquished forever.
In this connection ÅrÄ«pÄda MadhvÄcÄrya has quoted a verse from the VarÄha PurÄá¹a:
kecid unmÄda-vad bhaktÄ
kecid Äntara-bhaktÄá¸¥ syuá¸¥
mukha-prasÄdÄd dÄrá¸hyÄc ca
bhaktir jÃ±eyÄ na cÄnyataá¸¥
âSome devotees of the Lord exhibit external symptoms, acting like madmen, others are introspective devotees, and still others partake of both natures. It is by oneâs steadfastness and by the merciful vibrations emanating from oneâs mouth that oneâs devotion can be judged, not otherwise.â
ÅrÄ«la ViÅvanÄtha CakravartÄ« á¹¬hÄkura has given a very nice example to illustrate ecstatic laughing and other symptoms of love of Godhead: ââOh, that thief Ká¹á¹£á¹a, the son of YaÅodÄ, has entered the house to steal the fresh butter. Grab Him! Keep Him away!â Hearing these menacing words spoken by the elderly gopÄ« JaratÄ«, Ká¹á¹£á¹a immediately prepares to leave the house. The devotee to whom this transcendental pastime is revealed laughs in ecstasy. But suddenly he can no longer see Ká¹á¹£á¹a. He then cries in great lamentation, âOh! I achieved the greatest fortune in the world, and now it has suddenly slipped from my hands!â Thus the devotee cries loudly, âO my Lord! Where are You? Give me Your answer!â The Lord answers, âMy dear devotee, I heard your loud complaint, and so I have again come before you.â Upon seeing Lord Ká¹á¹£á¹a again, the devotee begins to sing, âToday my life has become perfect.â Thus overwhelmed with transcendental bliss, he begins to dance like a madman.â
ÅrÄ«la ViÅvanÄtha CakravartÄ« á¹¬hÄkura also notes that the word druta-cittaá¸¥ or âwith a melted heart,â indicates that oneâs heart, melted by the fire of anxiety to see the Lord, becomes like JambÅ«nadÄ«, a river of roseapple juice. The ÄcÄrya further points out, nÄma-kÄ«rtanasya sarvotkará¹£am: the present and previous verse clearly distinguish the exalted position of Åravaá¹aá¹ kÄ«rtanaá¹ viá¹£á¹oá¸¥, chanting and hearing the name and glories of the Supreme Personality of Godhead. Caitanya MahÄprabhu also emphasized this by quoting:
harer nÄma harer nÄma
harer nÄmaiva kevalam
kalau nÄsty eva nÄsty eva
nÄsty eva gatir anyathÄ
âIn this Age of Kali there is no alternative, there is no alternative, there is no alternative for spiritual progress but the holy name, the holy name, the holy name of the Lord.â In his purports to Caitanya-caritÄmá¹ta (Ädi 7.76), ÅrÄ«la PrabhupÄda has given an elaborate explanation of this verse.
ÅrÄ«la BhaktisiddhÄnta SarasvatÄ« á¹¬hÄkura recommends that we study the following verse in this connection:
parivadatu jano yathÄ tathÄ vÄ
nanu mukharo na vayaá¹ vicÄrayÄmaá¸¥
bhuvi viluá¹hÄmo naá¹Ämo nirviÅÄmaá¸¥
âLet the garrulous populace say whatever they like; we shall pay them no regard. Thoroughly maddened by the ecstasy of the intoxicating beverage of love for Ká¹á¹£á¹a, we shall enjoy life running about, rolling on the ground and dancing in ecstasy.â (PadyÄvalÄ« 73)