View source for All of these symptoms are transcendental, and they are exhibited in different ways, acting and interacting under different conditions. They are like the reciprocation of love between the lover and beloved

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[[Category:All Of]]
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[[Category:Symptoms]]
[[Category:Transcendental]]
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[[Category:Different Ways]]
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[[Category:Likeness]]
[[Category:Reciprocation]]
[[Category:Love]]
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[[Category:Lover and the Beloved]]
[[Category:The Nectar of Devotion Chapter 31 - Additional Symptoms]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Nectar of Devotion</h3>
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When all such symptoms are included in ecstatic love, they are called añcārī, or continuously existing ecstatic symptoms. All of these symptoms are transcendental, and they are exhibited in different ways, acting and interacting under different conditions. They are like the reciprocation of love between the lover and beloved.
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[[Vanisource:NOD 31 (1970)|Nectar of Devotion, 31]]
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When one becomes malicious upon seeing another's advancement of life, his state of mind is generally called envy. When one becomes frightened at seeing a lightning bolt in the sky, that fearfulness brings on anxiety. Therefore, fearfulness and anxiety can be taken as one. When someone wants to hide his real mentality, it is called avahittha, or concealment. When a person wants to exhibit superiority, it is called pride. Both of these can be classified under pretension. In a pretentious attitude both avahittha and pride are to be found. When one cannot tolerate an offense committed by another, it is called amarṣa, and when one cannot tolerate the opulence of another it is called jealousy. Jealousy and amarṣa are both caused by intolerance. When one is able to establish the correct import of a word, it can be called conclusiveness. And before such a conclusive determination of import, there must be thoughtful consideration. Therefore, the act of consideration is present during the establishment of a conclusion. When one presents himself as ignorant, it is called humility, and when there is absence of enthusiasm it is called cowardice. Therefore, in humility, there is cowardice also. When the mind is steadfast it is called enduring, and when one can tolerate others' offenses, that is called endurance. Therefore, forgiveness and endurance can be synonymous. When one becomes anxious for time to pass, that is called impatience, and when one sees something wonderful one is said to be struck with wonder. Impatience may be caused by being struck with wonder, and so impatience and being struck with wonder can be synonymous. When anxiety is in its dormant stage it is called hankering. Therefore, anxiety and hankering can also be synonymous. When one becomes regretful for some offense, his feeling is called bashfulness. In this way, bashfulness and regret can be synonymous. Doubtfulness is one of the aspects of argument. After exhibiting impudence one becomes restless. Therefore restlessness and impudence can be synonymous.

When all such symptoms are included in ecstatic love, they are called añcārī, or continuously existing ecstatic symptoms. All of these symptoms are transcendental, and they are exhibited in different ways, acting and interacting under different conditions. They are like the reciprocation of love between the lover and beloved.

When a person is envious or defamed, there may be a change in the color of the body. This can be classified as vibhāva, or sub-ecstasy. Sometimes illusion, collapse and strong anxiety are also considered to be vibhāva. When there are many such symptoms, they can simply be grouped together under ecstatic love.

Śrīla Rūpa Gosvāmī says that fright, sleep, fatigue, laziness and the madness of intoxication are sometimes grouped under continuous symptoms of ecstatic love, and they are due to a strong attraction.

False argument, determination, steadiness, remembrance, joyfulness, ignorance, humility and unconsciousness are also different symptoms of ecstatic love. Dependence is also grouped under ecstatic love, and this can be divided into superior dependence and inferior dependence. The direct differentiations between superior and inferior dependence are ascertained by Rūpa Gosvāmī and will be presented in due course.
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