And in that embodiment of thine own love, shalt find all others for thy love, thy joy, thy patience, and compassion. Such love can only arise when kama is under the influence, even if intermittently, of a Manas that tends upwards to Buddhi. This love is silent rather than clamorous in its expression, marked by inward depth rather than by outward display. Love is the moving power of life itself, and nothing can exist without the love which drives everything towards everything else that is. He alone who loves lives.
Love is the drive towards the unity of the separated, and separation presupposes an original unity.
The restlessness in love is only a dim reflection of the divine discontent of the soul, but it could act as a barrier to the union of the soul with nature if it is channelled merely through personal and material forms of expression. The active and creative element in love is the urge of the human soul to participate in the work of cosmic and human evolution, a form of kriyashakti which enables man to emulate the gods, the Dhyan-Chohanic host of creative intelligences. Human love could become a bridge between the animal and the divine aspects of love provided the desire to ascend through lower to higher forms of love is continually nourished and sustained. The Narada Bhakti Sutras and The Voice of the Silence point to the highest kind of love which transcends the three qualities, the constant love of the Absolute, Eternal Truth, the attributeless Compassion which is the law of laws, embracing the entire universe, ceaselessly filling the world with its benedictory and magical power. The Gita warns us against the rajasic and downward tendency of kama, the constant enemy of man, but it also points to the process by which we could perfect our power of devotion and become worthy of the Divine Grace that flows from the Lords of Love who reflect the Power and the Compassion of the Creative Logos in the cosmos.