স্বেদ, কম্প, রোমাংচাশ্রু, গদ্গদ, বৈবর্ণ্য উন্মাদ, বিষাদ, ধৈর্য, গর্ব, হর্ষ, দৈন্য এত ভাবে প্রেমা ভক্তগণেরে নাচায কৃষ্ণের আনন্দামৃতসাগরে ভাসায
स्वेद, कम्प, रोमांचाश्रु, गद्गद, वैवर्ण्य उन्माद, विषाद, धैर्य, गर्व, हर्ष, दैन्य एत भावे प्रेमा भक्तगणेरे नाचाय कृष्णेर आनन्दामृतसागरे भासाय
sveda, kampa, romāñcāśru, gadgada, vaivarṇya unmāda, viṣāda, dhairya, garva, harṣa, dainya eta bhāve premā bhaktagaṇere nācāya kṛṣṇera ānandāmṛta-sāgare bhāsāya
Synonyms
sveda—perspiration; kampa—trembling; romāñca—standing of the hairs on the body; aśru—tears; gadgada—faltering; vaivarṇya—changing of bodily color; unmāda—madness; viṣāda—melancholy; dhairya—patience; garva—pride; harṣa—joyfulness; dainya—humbleness; eta—in many ways; bhāve—in ecstasy; premā—love of Godhead; bhakta-gaṇere—unto the devotees; nācāya—causes to dance; kṛṣṇera—of Lord Kṛṣṇa; ānanda—transcendental bliss; amṛta—nectar; sāgare—in the ocean; bhāsāya—floats..
Translation
"'Perspiration, trembling, standing of one's bodily hairs, tears, faltering, fading, 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.
Purport
Śrīla Jīva Gosvāmī, in his Prīti-sandarbha (verse 66), explains this stage of love of Godhead: bhagavat-prīti-rūpā vṛttir māyādimayī na bhavati; kintu svarūpa-śaktyānanda-rūpā, yadānanda-parādhīnaḥ śrī-bhagavān apīti. Similarly, in the 69th verse he offers further explanation: tad evaṁ prīter lakṣaṇaṁ citta-dravas tasya ca romaharṣādikam. kathañcij jāte'pi citta-drave romaharṣādike vā na ced āśaya-śuddhis tadāpi na bhakteḥ samyag-āvirbhāva iti jñāpitam. āśaya-śuddhir nāma cānya-tātparya-parityāgaḥ prīti-tātparyaṁ ca. ataevānimittā svābhāvikī ceti tad viśeṣaṇam. 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 āśaya-śuddhi, 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 āśaya-śuddhi 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 Śrīmad-Bhāgavatam:
sa vai puṁsāṁ paro dharmo
yato bhaktir adhokṣaje
ahaituky apratihatā
yayātmā suprasīdati
"That religion is best which causes its followers to become ecstatic in love of God which is unmotivated and free from material impediments, for this only can completely satisfy the self." (Bhāg. 1.2.6)