The symptoms of Bhava bhakti are stated in Bhakti-Rasaramrta-Sindhu: Devotion which is characterized by the quality of unadulterated goodness, which appears like a ray of the sun of love of God and which by its tasty quality gives great satisfaction and is very pleasing to the heart is called bhava.
The stage or state of bhava is not brought about or effected by any specific means or expedient. Nevertheless, by reason of maturity in the stage of sadhana bhakti (devotional service in practice) after continuously practicing devotional service for some time; hearing and chanting, etc., the heart becomes purified and then by the mercy of Krsna or His devotee, bhava bhakti makes its appearance there.
Following is a list of symptoms which herald the appearance of bhava: 1) ksanti- forbearance, forgiveness, tolerance 2) avyarthkalta- effective use of one's time 3) virakti- aversion, indifference (to worldly aifairs) 4) mansunyawta- absence of false prestige 5) asabandha- hopeful (that Krsna will bestow His mercy) 6) samutkantha- impatience, anxiety, eagerness (to attain one's goal) 7) namgane sada ruci- always possessed of a taste to relish songs describing Krsna's name, etc. 8) tadiya gunakhyan asakti- attached to hearing narrations of His qualities 9) tadiya basati sthale priti- affection for the places of His residence, ie. Mathura, Brindaban, Navadvipa, etc.
Even though there may be reason to be sorrowful or agitated yet one's consciousness nevertheless remains placid, this is called ksanti. Ceasing engagement in worldly affairs while remaining exclusively occupied with the service of the Supreme Lord is known as ayarthakalata. A natural distaste for matters pertaining to the material gratification of the senses with material sense objects is called virakti. Though one may in fact be in an eminently superior position still he remains very modest and humble- this is referred to as mansunyata. When one is firmly convinced and determined that he can attain the association of the Lord - this is called asabandha. The intense greed for the sake of attaining one's most cherished desire (the service of Krsna) is known as samutkantha. The loving 'thirst' to always sing the Lord's Holy Names is called 'namgane sada ruci. The natural attraction to and attachment for hearing descriptions of the Supreme Lord's sweet qualities is called ‘tadiya gunakhyam asakti'. The longing to reside in the Lord's Holy Abode (Sri Brindaban) is known as ‘tadiya basati sthale priti'. These symptoms appear in those devotees in whom the bud of bhava has begun to blossom. If these small sprouts of the creeper of loving devotion are observable, then it is to be understood that that devotee has attained the qualification to be able to meet Sri Krsna face to face.
If the symptorns of bhava are seen in those who desire sense gratification or liberation, in karmi (fnuitive workers) or in jnanis (mundane speculators) or in other persons of like mentality it however cannot he said that they have developed attachment in love to the Supreme Lord, Bhagavan. Rather, it may he accepted that the faint semblance of a reflection of such attachment is present there, by the result of association of devotecs such symptoms can be found in even ignorant persons. That indicates the presence of a shadow form of attachment in devotion.