This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1896 edition. Excerpt: ... (a) Hladini or Ananda, through which the divine loves and is loved by his votaries, and which is the cause of the infinite Ananda of the Yogins and Siddhas. The quintessence of this Shakti is the divine love in which to please himself he manifests as the immortal Radha. The ray of this love in man is ...
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This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1896 edition. Excerpt: ... (a) Hladini or Ananda, through which the divine loves and is loved by his votaries, and which is the cause of the infinite Ananda of the Yogins and Siddhas. The quintessence of this Shakti is the divine love in which to please himself he manifests as the immortal Radha. The ray of this love in man is called Bhakti, the source of undying happiness. From this source comes the thirst after happiness which characterizes all beings. (b) Samvit, the Chit side of his essential nature and the cause of all evolution and being. Through this the divine knows and is the source of all consciousness. According to the school, this Chit when taken singly and without reference to the other aspects of the divine nature is the Brahman of the Vedantins, which therefore, is not the divine being in his entirety. (c) Sandhini or existence, through which the Divine takes forms, and which, when unconnected with his prakritic nature is called Shuddha Sattva or pure essence, with which he creates Aprakrita Loka or the region of real existence, and peoples it with his favourite votaries and servants who have earned this privilege. According to the Vaishnava phrase "it is the Shuddha Sattva, in which the essence of the Divine rests." Next in order to his essential nature is the Jiva-Shakti. This is the Kshetragfia Prakriti of the Bhagavad Gitd, chap. xiii. This nature, in its essence Chit, is eternal and produces infinite orders of Jivas. It is the source of all life, whether manifested or not. Being Chit, it is differentiated from inert Prakriti or the Maya side of the divine nature, while being limited and circumscribed by Maya, owing to its capacity for being acted upon by it, it differs from the divine essential nature. The third side of the nature of Krishna is...
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