View source for One devotee, after observing the yawning of another devotee, addressed him thus, "My dear mystic, I think that within your heart there is some ecstatic devotional love which is causing you to yawn"

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{{terms|"One devotee, after observing the yawning of another devotee, addressed him thus: "My dear mystic, I think that within your heart there is some ecstatic devotional love which is causing you to yawn"}}
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[[Category:One]]
[[Category:Devotee]]
[[Category:After]]
[[Category:Observe]]
[[Category:Yawning]]
[[Category:Another]]
[[Category:Addressed]]
[[Category:My Dear]]
[[Category:Mystic]]
[[Category:Think]]
[[Category:Within the Heart]]
[[Category:There Is]]
[[Category:Ecstatic Love]]
[[Category:Devotional]]
[[Category:Cause]]
[[Category:The Nectar of Devotion Chapter 35 - Neutral Love of God]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Nectar of Devotion</h3>
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Sometimes a devotee in śānta-rasa yawns, stretches his limbs, instructs on devotional service, offers respectful obeisances unto the form of the Lord, offers nice prayers to the Lord and has a desire to give direct service with his body. These are some of the common symptoms of the devotee who is situated in neutrality. One devotee, after observing the yawning of another devotee, addressed him thus: "My dear mystic, I think that within your heart there is some ecstatic devotional love which is causing you to yawn." It is sometimes found that a devotee in the śānta-rasa falls down on the ground, his hairs stand up on his body, and he trembles all over. In this way, different symptoms of ecstatic trance are exhibited automatically by such devotees.
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[[Vanisource:NOD 35 (1970)|Nectar of Devotion, 35]]
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In the [[Vanisource:SB 3.15.43|Third Canto, 15th Chapter, 43rd verse]] of Śrīmad-Bhāgavatam there is a statement by the four saintly persons known as Catuḥsana, headed by Sanaka-kumāra. They went to visit the Lord of Vaikuṇṭha-loka in the spiritual sky, and when they bowed down before the Lord, the aroma of the tulasī, mixed with saffron, entered their nostrils and immediately attracted their minds. Although these four saintly persons were always absorbed in the thought of impersonal Brahman, from association with the Lord and from smelling the tulasī leaves, the hairs on their bodies immediately stood up. This shows that even a person who is situated in Brahman realization, if he is put into association with devotees in pure devotional service, will immediately become attracted to the personal feature of the Lord.

There are certain symptoms of great sages who are situated in śānta-rasa devotional service, and these symptoms are exhibited as follows: they concentrate their eyesight on the tip of the nose, and they behave just like an avadhūta. Avadhūta means a highly elevated mystic who does not care for any social, religious or Vedic conventions. Another symptom is that such persons are very careful to step forward when giving speeches. When they speak, they join together the forefinger and thumb. (This is called the jñāna-mudrā position.) They are not against the atheists, nor are they particularly inclined to the devotees. Such persons give stress to liberation and detachment from the materialistic way of life. They are always neutral and have no affection for nor misidentification with anything material. They are always grave, but fully absorbed in thoughts of the Supreme Personality of Godhead. These uncommon features develop in devotees who are situated in śānta-rasa.

Regarding concentration of the eyesight on the tip of the nose, there is a statement in the Bhakti-rasāmṛta-sindhu by a devotee who observed this being performed by a yogī. He remarked, "This great sage is concentrating his eyesight on the tip of his nose, and from this it appears that he has already realized the eternal form of the Lord within himself."

Sometimes a devotee in śānta-rasa yawns, stretches his limbs, instructs on devotional service, offers respectful obeisances unto the form of the Lord, offers nice prayers to the Lord and has a desire to give direct service with his body. These are some of the common symptoms of the devotee who is situated in neutrality. One devotee, after observing the yawning of another devotee, addressed him thus: "My dear mystic, I think that within your heart there is some ecstatic devotional love which is causing you to yawn." It is sometimes found that a devotee in the śānta-rasa falls down on the ground, his hairs stand up on his body, and he trembles all over. In this way, different symptoms of ecstatic trance are exhibited automatically by such devotees.

In the Bhakti-rasāmṛta-sindhu it is said that when Lord Kṛṣṇa was blowing His conchshell known as Pāñcajanya many great sages who were living in the caves of the mountains immediately reacted, being awakened from their trance of meditation. They immediately saw that the hairs of their bodies were standing. Sometimes devotees in śānta-rasa become stunned, peaceful, jubilant, deliberate, reflective, anxious, dexterous and argumentative. These symptoms indicate continuous ecstasy, or established emotion.

Once a great realized sage was lamenting that the Supreme Lord Kṛṣṇa was living in Dvārakā but that he was unable to take advantage of seeing Him. After thinking this, the sage immediately became stunned. He was thinking that he was simply wasting his time. In other words, the sage lamented because the Supreme Personality of Godhead was personally present, and he still could not take advantage of this because of his meditation.

When a mystic is transcendental to all kinds of mental concoctions and is situated in Brahman, his state is called trance beyond the influence of the material conception of life. In that stage, when one hears about the transcendental pastimes of the Lord, there may be shivering in the body.

When a Brahman-realized devotee who has come to the stage of steady trance comes into contact with the eternal form of Kṛṣṇa, his transcendental pleasure increases millions of times. One great sage once inquired from another, "My dear friend, do you think that after I perfect the eightfold yoga performance I shall be able to see the eternal form of the Supreme Personality of Godhead?" This enquiry from the sage is an instance of inquisitiveness in a devotee situated in the neutral stage of devotional service.

When Lord Kṛṣṇa, along with His elder brother Balarāma and sister Subhadrā, came to Kurukṣetra in a chariot on the occasion of a solar eclipse, many mystic yogīs also came. When these mystic yogīs saw Lord Kṛṣṇa and Balarāma, they exclaimed that now that they had seen the excellent bodily effulgence of the Lord, they had almost forgotten the pleasure derived from impersonal Brahman realization. In this connection one of the mystics approached Kṛṣṇa and said, "My dear Lord, You are always full with transcendental bliss, excelling all other spiritual positions. And so, simply by seeing You from a distant place, I have come to the conclusion that there is no need of my being situated in the transcendental bliss of impersonal Brahman."

When a great mystic was once awakened from his meditative trance by hearing the vibration of Kṛṣṇa's Pāñcajanya conchshell, the mystic became overpowered. So much so, in fact, that he began to bash his head on the ground, and with eyes full of tears of ecstatic love, he violated all the rules and regulations of his yoga performances. Thus he at once neglected the process of Brahman realization.

Bilvamaṅgala Thākur, in his book Kṛṣṇa-karṇāmṛta, says, "Let the impersonalists be engaged in the process of transcendental realization by worshiping the impersonal Brahman. Although I was also initiated into that path of Brahman realization, I have now become misled by a naughty boy—one who is very cunning, who is very much attached to the gopīs and who has made me His maidservant. So I have now forgotten the process of Brahman realization."

Bilvamaṅgala Thākur was first spiritually initiated for impersonal realization of the absolute truth, but later on, by his association with Kṛṣṇa in Vṛndāvana, he became an experienced devotee. The same thing happened to Śukadeva Gosvāmī, who also reformed himself by the grace of the Lord and took to the path of devotional service, giving up the way of impersonal realization.
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