There is nothing that we can get by causing harm to the jiva and doing Puja to the divine. We have to recognise that the living and visible jiva and the invisible divine are the same and we have to recognise the unity between these two aspects. (SSB 1974, p. 12)

Oh Lord! If you will become a flower,

I will become a bee and go near you.

If you become a big tree,

I will become a creeper and twine round you.

If you become the big Meru mountain,

I will become a small stream and go round the mountain.

If you become the infinite sky,

I will become a small star and be shining in you.

If you become the mighty ocean,

I will become a small river and merge into you.

It is only when the relationship between the Lord and his devotee is of this inextricable and inseparable type that one can enjoy the unity of the Lord and creation.

(SSB 1974, p. 204)

Mithya, or delusion, implies a condition, which, until inquired into, appears real, but upon inquiry is known to be unreal. It is only an appearance, this universe and its supposed basis - an appearance caused by ignorance, or Maya. The power that deludes us into believing that the created cosmos is true and real is also an emanation from the Atma. When this power operates and the Atma is clothed with it, it is referred to as Paramatma. (SV, pp. 152-153)

In the Upanishads and the Vedanta, five characteristics of the universe are mentioned - Asti (Sat) Bhati (cit), Priya (ananda), Nama (name), and Rupa (form). Of these, the last two are temporary, and therefore, trivial. The first three are the three facets of the everlasting Truth, the Atman. The categories of Sat-cit-ananda are also correlated in Vedanta with Bhutakasha, cittakasha and chidakasha respectively. Akasha is the name for a sphere of consciousness. Bhutakasha is cosmic consciousness, cittakasha is the consciousness of the citta or the centre of discrimination in living beings and chidakasha is the pure, unalloyed consciousness that flows from the Atman. The Bhutakasha is the vast limitless space in which the sun and its planets are but tiny knots of energy. It is so extensive that light from some of its stars has not yet reached the earth, though when they sent the light out, the earth was just being formed. They are millions of light years away. Light travels, they say at 186,000 miles per second (in fact the speed is 188,000 miles), so you can imagine the enormous size of the Bhutakasha which includes all these stars and much more. The cittakasha subsumes such an immeasurable Bhutakasha, for the consciousness illumines and becomes aware of all that exists. The cittakasha is prompted into activity by the Chidakasha, the cit of Sat-cit-ananda (different from the inner instrument of discrimination named citta). An infinitesimal fraction of the Atman is enough to activate the citta so that it can draw into itself the cosmos, the entire objective universe. Therefore, every one must be firm in the belief that he is the Atman and not the body with its senses of perception and action, its inner equipment of mind, intellect, citta and ego. He must know that he undergoes no change that he cannot die or be destroyed. When one is immersed in Bhutakasha, he feels it wrong to understand himself as the perishable body and its appurtenances; He often brings up to his memory this truth. That is to say, he is aware of the Sat, his existence that is eternal; while the cittakasha is contemplated, he is aware that he is the vehicle of consciousness, the cit. While he is saturated with the awareness of the Chidakasha - the effulgence of the Atman, he is the embodiment of ananda, the third facet of the Atma. When the consciousness is turned inward, the ultimate state of Atma-ananda is attained. (SSS Vol. 10, pp. 272-273)

You see, diversity in what, in truth, is unity. You have to correct this wrong vision; the Upanishads have taught that you must see the unity in diversity. When can you see and experience unity? Only when you destroy your sense of identity with the body; then you will be able to experience all as one. It is Maya, which causes this delusory experience of seeing diversity when there is only unity. It is the direct experience of many great sages as given in the Upanishads, that there is only the one unity to be found within all the multiplicity of the world. This unity is the basis for everything everywhere; it is the Atma, which has to be experienced in every object and in every being. This is the sum and substance of the teachings of the Bhagavad Gita which itself is the very essence of all the Upanishads. The Gita has described this unity, equal and unchanging everywhere, as Yoga. (DBG, pp. 144-145)

To unite all mankind into one caste or family in the establishment of unity- that is, atmic realisation - in every man or woman; which is the basis on which the entire cosmic resign rests. Once this is realised, the common divine heritage that binds man to man and man to God will be apparent and love shall prevail as the guiding light in the universe. (S&M, p. 237)

The Bhagavad Gita (13:16) declares:

bahir antas ca bhutanam

acharam charam eva ca

suksmatvat tad avijneyam

dura-stham cantike ca tat

Acharam Charam eva cha (though immobile is apparently mobile). Here is an illustration. In the dream state, you may visit various places and experience happiness or sorrow, but in reality your body remains steady on the bed—immobile. So, all that you see and experience in this world is but a dream. Only the Atma is true and eternal. The Atma is sthiram (permanent) and the world is charam (changing). Human life is the union of sthiram and charam. (SSS Vol.32 Part II, p. 140)

India has always been a land of plenty. That is why Muslim hoards, European nationals and Mughal Emperors raided the land so often. Like the elephant, which surrenders to the mahout without realizing its own strength, the Bharatiyas are yielding to pressures from without, not realizing their own prowess within. Why is it that we are not able to secure all that we possess: the reason is simple - lack of unity among ourselves. Freedom has been won, but unity has not been achieved. You see around rampant selfishness and self-aggrandizement. Let us keep off selfishness and let us hold on to unity. (YG, p. 87)

Realise that I and you are one. Bodies may be different, but you are bound by the same love principle. Just as the mother loves you, you should love everybody. All are the children of Vishva Mata (universal mother). All are brothers and sisters. You should not have any differences whatsoever. The sun is one and the same for all the worlds. Just as sun is reflected in a water tank, in a river, in an ocean, likewise, the same Divinity is reflected in the hearts of one and all. Ekam Sat, Viprah Bahudha Vadanti (truth is one, but scholars refer to it by different names). It is foolish to say that you like only Rama or Krishna or Shiva or Sai Baba. There is only one God and He is omnipresent. Do not hate other religions. A Hindu should become a better Hindu, a Christian, a better Christian and a Muslim, a better Muslim. The one without love can neither be called a Muslim nor a Hindu nor a Christian nor a Sikh. In fact, he is verily a demon on this earth. Only those without love give scope to differences based on religion. You will find the unity of all religions only when you fill your heart with love. (SSS Vol.32 Part II, p. 146)

The Prime Minister of Bharat has said in his talk that we need unity and integrity to overcome the problems being faced by the country. We will then be rid of all problems. Who is responsible for all these troubles? Who is responsible for the restlessness? Who is responsible for all the agitation? Know the truth that we are only responsible. Your own ideas reflect in the other person. If you say the other person is bad, your bad is reflected in him. We will not have trouble if we develop unity among ourselves. True strength lies in unity. This is only the proper path.

Another point. As we have the Prime Minister of Bharat here, it is to be cautioned now. We got independence sacrificing several lives. People sacrificed their time, resources and life in the freedom struggle. We are independent because of that sacrifice. We could achieve independence but not unity. What is the use of independence without unity? (DTB Vol.2, pp. 5-6)

Foreigners have not understood clearly the true meaning of Bharat. They call it Hindu. What is the spelling of Hindu? Hindu has five letters in it. These are like five life principles in Bharat. They are the five life sheaths. They are five elements of Bharat The nature of five elements is the nature of Bharat. The first H is Humility. The second letter I is Individuality. D is Divinity and U, Unity. N which comes in the middle is Nationality. Humility, individuality, nationality, divinity and unity - that unity is totally gone today.

We need unity today. Not only Bharatiyas, the whole world is a human community. We should not go by the regional influence. We should respect the human quality. Today it might be there, but it may not be there tomorrow. Human quality neither wavers nor moves. It is the human race that is permanent.

Respect of the country depends upon morality. The nation will fall without morality. It is only the true nation that adheres to morals. All sons of Bharat of valour and courage, listen to this. You are Bharatiyas. Morality is your life and integrity your breath. Life and breath sustain your life. Therefore, life is due to air. The unity of these two is human life. (DTB Vol.7, pp. 12-13)

We must have Unity, not community or enmity. (NNSG Vol.5, p. 233)

On one occasion, a follower told Gandhi, ‘Independent India is your crown.’ Gandhi commented, ‘Independence is my crown; but, separation is my Cross.’ We have to grasp the sadness of that confession. Divisiveness has become the bane of the nation in all fields. The evil of separatism is infecting the entire country and passions are rising sky high. True humanness yearns for unity. Man seeks the one in the many, unity in diversity. He should not break the unity into diversity. All limbs and organs have to work in unison in order to ensure health. The nation too is a body and the same rule applies to its various limbs and or parts. The welfare of the nation depends on the welfare is proportionate to the welfare of its component States. So, we must promote human values at every stage. What is happening today is just birth, growth and death. (SSS Vol. 15, pp. 185-186)