Srila Jiva Gosvami, in his Priti-sandarbha (66), explains this stage of love of Godhead: bhagavat-priti-rupa vrttir mayadi-mayi na bhavati. kim tarhi, svarupa-sakty-ananda-rupa, yad-ananda-paradhinah sri-bhagavan apiti. Similarly, in the 69th anuccheda he offers further explanation: tad evam priter laksanam citta-dravas tasya ca roma-harsadikam. kathancij jate 'pi citta-drave roma-harsadike va na ced asaya-suddhis tadapi na bhakteh samyag-avirbhava iti jnapitam. asaya-suddhir nama canya-tatparya-parityagah priti-tatparyam ca. ata evanimitta svabhaviki ceti tad visesanam. 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 asaya-suddhi, 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 asaya-suddhi 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 Srimad-Bhagavatam (1.2.6):

"That religion is best which causes its followers to become ecstatic in love of God that is unmotivated and free from material impediments, for this only can completely satisfy the self."