Science and Religion in Swami Vivekananda
“I
want the ‘why’ of everything and leave the how to children.”
Swami
Vivekananda was a multifaceted personality and presented varied persona to
various people – a spiritual giant, a prophet of universal religion, the
foremost apostle of Sri Ramakrishna, a dynamic thinker, a philosopher and to
some even a patriot saint. In him coalesced action and contemplation, east and
west, science and spirituality, and poetry and philosophy. Swamiji was
fundamentally a man of God with a unique capacity to traverse the whole range
of reality from the subtle realms of the mystics to the struggle, trials and
tribulations of the world. His was a
fearless, all embracing and dynamic religion. His stress was always for that universality where reason and
intuition, science and religion will go hand in hand.
“Science and
religion will meet and shake hands. Poetry and philosophy will become friends.
This will be the religion of the future, and if we can work it out, we may be
sure that it will be for all times and peoples. This is the one way that will
prove acceptable to modern science, for it has almost come to it."
“Science and
religion are both attempts to help us out of the bondage; only religion is the
more ancient, and we have the superstition that it is the more holy. In a way
it is, because it makes morality a vital point, and science does not.”
Swamiji with
a conviction firmly based on realization knew that an earnest search for truth
by whatever means is bound to fructify over time. Science as long as it is a
search for the verities of our universe and not just mere problem solving is
bound to have some parallelism with the spiritual endeavor.
Swamiji
accepted and honored or rather embodied the spirit of the age demanding a
rationalistic and scientific approach. “Materialism prevails .. today. You may
pray for the salvation of the modern skeptics, but they do not yield, they want
reason. The salvation .. depends on a rationalistic religion, and Advaita --
the non - duality, the Oneness, the idea of the Impersonal God -- is the only
religion that can have any hold on any intellectual people.”
It is the age
of reason, skepticism and experimentation. Perhaps Swamiji knew about it more
than anyone else, for in his own language he had “fought every inch of the
way”. Religion has to submit itself to scientific enquiry, “If a religion is
destroyed by such investigations, it was then all the time useless, unworthy
superstition; and the sooner it goes the better. I am thoroughly convinced that
its destruction would be the best thing that could happen. All that is dross
will be taken off, no doubt, but the essential parts of religion will emerge
triumphant out of this investigation. Not only will it be made scientific -- as
scientific, at least, as any of the conclusions of physics or chemistry -- but
will have greater strength, because physics or chemistry has no internal
mandate to vouch for its truth, which religion has.”
Swamiji’s
stress on science can be delineated within three broad area.
- The sources of knowledge – similar
to science and spirituality
- The final destination of all
enquiry/knowledge
- Word of caution against orthodoxy
and fundamentalism on both sides.
The
sources of knowledge
Swami
Vivekananda had stressed that all sources of knowledge be it science or
religion has similar ontology. All knowledge needs to be rationalised under
three principles, the principles of induction, principle of explanation from
its own nature and the principle of evolution.
"The
particulars are to be referred to the general, the general to the more general,
and everything at last to the universal, the last concept that we have, the
most universal -- that of existence. Existence is the most universal
concept."
"A
second explanation of knowledge is that the explanation of a thing must come
from inside and not from outside. There had been the belief that, when a man
threw up a stone and it fell, some demon dragged it down. Many occurrences
which are really natural phenomena are attributed by people to unnatural
beings. That a ghost dragged down the stone was an explanation that was not in
the thing itself, it was an explanation from outside; but the second explanation
of gravitation is something in the nature of the stone; the explanation is
coming from inside. This tendency you will find throughout modern thought; in
one word, what is meant by science is that the explanations of things are in
their own nature, and that no external beings or existences are required to
explain what is going on in the universe. The chemist never requires demons, or
ghosts, or anything of that sort, to explain his phenomena. The physicist never
requires anyone of these to explain the things he knows, nor does any other
scientist. And this is one of the features of science which I mean to apply to
religion. In this religions are found wanting and that is why they are
crumbling into pieces. Every science wants its explanations from inside, from
the very nature of things; and the religions are not able to supply this."
"What is
the difference between science and common knowledge? Go out into the streets in
the dark, and if something unusual is happening there, ask one of the passers -
by what is the cause of it. It is ten to one that he will tell you it is a
ghost causing the phenomenon. He is always going after ghosts and spirits
outside, because it is the nature of ignorance to seek for causes outside of
effects. If a stone falls, it has been thrown by a devil or a ghost, says the
ignorant man, but the scientific man says it is the law of nature, the law of
gravitation."
"What is
the fight between science and religion everywhere? Religions are encumbered
with such a mass of explanations which come from outside -- one angel is in
charge of the sun, another of the moon, and so on ad infinitum. Every change is
caused by a spirit, the one common point of agreement being that they are all
outside the thing. Science means that the cause of a thing is sought out by the
nature of the thing itself. As step by step science is progressing, it has
taken the explanation of natural phenomena out of the hands of spirits and
angels. Because Advaitism has done likewise in spiritual matters, it is the
most scientific religion. This universe has not been created by any extra -
cosmic God, nor is it the work of any outside genius. It is self - creating,
self - dissolving, self - manifesting, One Infinite Existence, the Brahman.
Tattvamasi Shvetaketo --"That thou art, O Shvetaketu!"
"Another
idea connected with this, the manifestation of the same principle, that the
explanation of everything comes from inside it, is the modern law of evolution.
The whole meaning of evolution is simply that the nature of a thing is reproduced,
that the effect is nothing but the cause in another form, that all the
potentialities of the effect were present in the cause, that the whole of
creation is but an evolution and not a creation. That is to say, every effect
is a reproduction of a preceding cause, changed only by the circumstances, and
thus it is going on throughout the universe, and we need not go outside the
universe to seek the causes of these changes; they are within."
"Now
there are two principles of knowledge. The one principle is that we know by
referring the particular to the general, and the general to the universal; and
the second is that anything of which the explanation is sought is to be
explained so far as possible from its own nature."
"All
human knowledge proceeds out of experience; we cannot know anything except by
experience. All our reasoning is based upon generalised experience, all our
knowledge is but harmonised experience. Looking around us, what do we find? A
continuous change. The plant comes out of the seed, grows into the tree,
completes the circles, and comes back to the seed. The animal comes, lives a
certain time, dies, and completes the circle. So does man. The mountains slowly
but surely crumble away, the rivers slowly but surely dry up, rains come out of
the sea, and go back to the sea. Everywhere circles are being completed, birth,
growth, development, and decay following each other with mathematical
precision. This is our everyday experience. Inside of it all, behind all this
vast mass of what we call life, of millions of forms and shapes, millions upon
millions of varieties, beginning from the lowest atom to the highest
spiritualised man, we find existing a certain unity. Every day we find that the
wall that was thought to be dividing one thing and another is being broken
down, and all matter is coming to be recognised by modern science as one
substance, manifesting in different ways and in various forms; the one life
that runs through all like a continuous chain, of which all these various forms
represent the links, link after link, extending almost infinitely, but of the
same one chain. This is what is called evolution."
And then to
him Advaita was the only substratum acceptable to the rationalist and the
scientist. The foundation of oneness or wholeness can be only glue that will
cement together the infinite variety of spiritual search and practice. “Thus
you see that this, and this alone, and none else, can be the only scientific
religion. And with all the prattle about science that is going on daily at the
present time in modern half - educated India, with all the talk about
rationalism and reason that I hear every day, I expect that whole sects of you
will come over and dare to be Advaitists, and dare to preach it to the world in
the words of Buddha, [Sanskrit]--"For the good of many, for the happiness
of many." If you do not, I take you for cowards. If you cannot get over
your cowardice, if your fear is your excuse, allow the same liberty to others,
do not try to break up the poor idol - worshipper, do not call him a devil, do
not go about preaching to every man that does not agree entirely with you. Know
first, that you are cowards yourselves, and if society frightens you, if your
own superstitions of the past frighten you so much, how much more will these
superstitions frighten and bind down those who are ignorant? That is the
Advaita position. Have mercy on others. Would to God that the whole world were
Advaitists tomorrow, not only in theory, but in realisation. But if that cannot
be, let us do the next best thing; let us take the ignorant by the hand, lead
them always step by step just as they can go, and know that every step in all
religious growth in India has been progressive. It is not from bad to good, but
from good to better.”
"When
the scientific teacher asserts that all things are the manifestation of one
force, does it not remind you of the God of whom you hear in the Upanishads:
"As the one fire entering into the universe expresses Itself in various
forms, even so that One Soul is expressing Itself in every soul and yet is
infinitely more besides?" Do you not see whither science is tending? …..
We find that searching through the mind we at last come to that Oneness, that
Universal One, the Internal Soul of everything, the Essence and Reality of
everything, the Ever - free, the Ever - blissful, the Ever - existing. Through
material science we come to the same Oneness. Science today is telling us that
all things are but the manifestation of one energy which is the sum total of
everything which exists, and the trend of humanity is towards freedom and not
towards bondage. Why should men be moral? Because through morality is the path
towards freedom, and immorality leads to bondage.”
Then
why religion?
"This
universe of ours, the universe of the senses, the rational, the intellectual,
is bounded on both sides by the illimitable, the unknowable, the ever unknown.
Herein is the search, herein are the inquiries, here are the facts; from this
comes the light which is known to the world as religion. Essentially, however,
religion belongs to the supersensuous and not to the sense plane. It is beyond
all reasoning and is not on the plane of intellect. It is a vision, an
inspiration, a plunge into the unknown and unknowable, making the unknowable more
than the known, for it can never be "known". This search has been in
human mind, as I believe, from the very beginning of humanity. There cannot
have been human reasoning and intellect in any period of the world's history
without this struggle, this search beyond."
"Take
anything before you, the most material thing -- take one of the most material
sciences, as chemistry or physics, astronomy or biology -- study it, push the
study forward and forward, and the gross forms will begin to melt and become
finer and finer, until they come to a point where you are bound to make a
tremendous leap from these material things into the immaterial. The gross melts
into the fine, physics into metaphysics, in every department of knowledge."
"Life
will be a desert, human life will be vain, if we cannot know the beyond. …. It
does not consist in the amount of money in your pocket, or the dress you wear,
or the house you live in, but in the wealth of spiritual thought in your brain.
That is what makes for human progress, that is the source of all material and
intellectual progress, the motive power behind, the enthusiasm that pushes
mankind forward."
The final destination of all enquiry/knowledge
The final
goal to all mystics is to realize the wholeness, to lose oneself into a
transcendental ‘I’ or put simply to break the thralldom of the senses and go
beyond its field of operation. The route is from instinct to reason to
inspiration, subconscious to conscious to superconscious. The senses and reason is the tool albeit a necessary
one, but not the end. “The senses cheat you day and night. Vedanta found that
out ages ago; modern science is just discovering the same fact.”
“The sun
reflected from millions of globules of water appears to be millions of suns,
and in each globule is a miniature picture of the sun - form; so all these
souls are but reflections and not real. They are not the real "I"
which is the God of this universe, the one undivided Being of the universe. And
all these little different beings, men and animal etc. are but reflections, and
not real. They are simply illusory reflections upon Nature. There is but one
Infinite Being in the universe, and that Being appears as you and I; but this
appearance of divisions is after all a delusion. He has not been divided, but
only appears to be divided. This apparent division is caused by looking at Him
through the network of time, space, and causation. When I look at God through
the network of time, space, and causation, I see Him as the material world.
When I look at Him from a little higher plane, yet through the same network, I
see Him as an animal, a little higher as a man, a little higher as a god, but
yet He is the One Infinite Being of the universe, and that Being we are. I am
That, and you are That. Not parts of It, but the whole of It..... You cannot
see your own face except in a mirror, and so the Self cannot see Its own nature
until It is reflected, and this whole universe therefore is the Self trying to
realise Itself. This reflection is thrown back first from the protoplasm, then
from plants and animals, and so on and on from better and better reflectors,
until the best reflector, the perfect man, is reached -- just as a man who,
wanting to see his face, looks first in a little pool of muddy water, and sees
just an outline; then he comes to clear water, and sees a better image; then to
a piece of shining metal, and sees a still better image; and at last to a
looking - glass, and sees himself reflected as he is. Therefore the perfect man
is the highest reflection on that Being who is both subject and object. You now
find why man instinctively worships everything, and how perfect men are
instinctively worshipped as God in every country. You may talk as you like, but
it is they who are bound to be worshipped. That is why men worship
Incarnations, such as Christ or Buddha. They are the most perfect
manifestations of the eternal Self. They are much higher than all the
conceptions of God that you or I can make. A perfect man is much higher than
such conceptions. In him the circle becomes complete; the subject and the
object become one."
“We find that
searching through the mind we at last come to that Oneness, that Universal One,
the Internal Soul of everything, the Essence and Reality of everything, the
Ever - free, the Ever - blissful, the Ever - existing. Through material science
we come to the same Oneness. Science today is telling us that all things are
but the manifestation of one energy which is the sum total of everything which
exists, and the trend of humanity is towards freedom and not towards bondage.”
"What is
the goal? Nowadays it is asserted that man is infinitely progressing, forward
and forward, and there is no goal of perfection to attain to. Ever approaching,
never attaining, whatever that may mean and however wonderful it may be, it is
absurd on the face of it. Is there any motion in a straight line? A straight
line infinitely projected becomes a circle, it returns to the starting point.
You must end where you begin; and you began in God, you must go back to God.
What remains? Detail work. Through eternity you have to do the detail work."
"Are we
to discover new truths of religion as we go on? Yea and nay. In the first
place, we cannot know anything more of religion, it has all been known. In all
religions of the world you will find it claimed that there is a unity within
us. Being one with divinity, there cannot be any further progress in that
sense. Knowledge means finding this unity. I see you as men and women, and this
is variety. It becomes scientific knowledge when I group you together and call
you human beings. Take the science of chemistry, for instance. Chemists are
seeking to resolve all known substances into their original elements, and if
possible, to find the one element from which all these are derived. The time
may come when they will find one element that is the source of all other
elements. Reaching that, they can go further; the science of chemistry will
have become perfect. So it is with the science of religion. If we can discover
this perfect unity, there cannot be any further progress."
"Can
such a unity be found? In India the attempt has been made from the earliest
times to reach a science of religion and philosophy .... We regard religion and
philosophy as but two aspects of one thing which must equally be grounded in
reason and scientific truth."
"When a
kettle of water is coming to the boil, if you watch the phenomena, you find
first one bubble rising, and then another and so on, until at last they all
join, and a tremendous commotion takes place. This world is very similar. Each
individual is like a bubble, and the nations, resemble many bubbles. Gradually
these nations are joining, and I am sure the day will come when separation will
vanish and that Oneness to which we are all going will become manifest. A time
must come when every man will be as intensely practical in the scientific world
as in the spiritual, and then that Oneness, the harmony of Oneness, will
pervade the whole world. The whole of mankind will become Jivanmuktas -- free
whilst living. We are all struggling towards that one end through our
jealousies and hatreds, through our love and co - operation. A tremendous
stream is flowing towards the ocean carrying us all along with it; and though
like straws and scraps of paper we may at times float aimlessly about, in the
long run we are sure to join the Ocean of Life and Bliss."
Word of caution against orthodoxy and fundamentalism
Swamiji
had cautioned against the two extremes, superstition and scientific Church and
its necessary concomitant inquisition. For the religious seekers his voice was
that of a fearless and robust explorer.
“Stick to
your reason until you reach something higher; and you will know it to be
higher, because it will not jar with reason. The stage beyond consciousness is
inspiration (Samadhi); but never mistake hysterical trances for the real thing.
It is a terrible thing to claim this inspiration falsely, to mistake instinct
for inspiration. There is no external test for inspiration, we know it ourselves;
our guardian against mistake is negative -- the voice of reason. All religion
is going beyond reason, but reason is the only guide to get there. Instinct is
like ice, reason is the water, and inspiration is the subtlest form or vapour;
one follows the other."
"Religion
is above reason, supernatural. Faith is not belief, it is the grasp on the
Ultimate, an illumination. First hear, then reason and find out all that reason
can give about the Atman; let the flood of reason flow over It, then take what
remains. If nothing remains, thank God you have escaped a superstition."
From the
scientists and rationalist he expected curiosity, wonder and expansion and the
fearlessness of not resting till the restless striving reaches its culmination.
He shuddered at the greed, regimentation, heartlessness and cold
instrumentality of the machine based desire inebriated civilization. He
thundered against all supercilious derision of modernity.
"If
people should laugh at religion because most religions declare that men must
believe in mythologies taught by such and such a prophet, they ought to laugh
more at these moderns. In modern times, if a man quotes a Moses or a Buddha or
a Christ, he is laughed at; but let him give the name of a Huxley, a Tyndall,
or a Darwin, and it is swallowed without salt. "Huxley has said it",
that is enough for many. We are free from superstitions indeed! That was a
religious superstition, and this is a scientific superstition; only, in and
through that superstition came life - giving ideas of spirituality; in and
through this modern superstition come lust and greed. That superstition was
worship of God, and this superstition is worship of filthy lucre, of fame and
power. That is the difference."
"In
place of ancient superstitions they have erected modern superstitions, in place
of the old Popes of religion they have installed modern Popes of science."
Intuitive
Leaps
All
philosophers of science would agree with Swami Vivekananda when he stresses
that we cannot know the outer or inner world with the instrumentation of the
mind. We discover laws or certain order in repetitive events. Swamiji would ofcourse go further and add we
cannot know, for the mind itself is in the relative plane but we can be.
Spirituality is being and becoming, it is realisation.
The act of
discovery of new truths, of new laws is
poorly understood till date. Most agree that these are flashes of illuminations
or intuitive leaps. Swami Vivekananda was a robust and bold thinker. A pure
mind it is said reflects the universe in its pure form. His interpretation of
Ramakrishna’s thought, exegesis of ancient scriptures and expiration of his own
realizations have left behind many startling views whose veracity science was
to arrive at a much later date. These flashes of intuition warrants a lot of
research.
Matter, energy, velocity and mass
Vivekananda
had arrived at the matter energy equivalence through the ancient categories of
Akasha and Prana. Akasha being the sum total of all energy/matter and Akasha
being the sum total of all forces. It
would not be out place to narrate an interesting episode.
One
of the foremost scientist of his day a living legend Nicola Tesla used to
attend his classes in New York and was “charmed to hear about the Vedantic
Prana and Akasha and the Kalpas, which according to him are the only theories
modern science can entertain."
"Mr.
Tesla thinks he can demonstrate mathematically that force and matter are
reducible to potential energy," Swamiji wrote to Mr. Sturdy on February
13. "I am going to see him next week, to get this new mathematical
demonstration. In that case, the Vedantic cosmology will be placed on the
surest of foundations. I am working a good deal now upon the cosmology and
eschatology of Vedanta. I clearly see their perfect unison with modern
science." It is highly probable that he met with disappointment.
Nikola Tesla
was of the firm conviction that matter and energy were two entirely and
eternally distinct entities. Like all nineteenth century physicists, he
believed that atoms were, as Newton had said, "solid, hard, impenetrable
and unbreakable." He believed, further, that electricity was a force that
acted upon the atom from the outside, thereby producing electric currents. He
did not believe and did not want to believe that force and matter were
interchangeable and that both were "reducible to potential energy."
Swamiji was far ahead of him.
Just the
same, Nikola Tesla was, as Swamiji said, charmed with the ideas of Vedantic
cosmology and, up to a point, was surely in accord with them; nor did he ever
forget them. In the last years of his life, when he had finally conceded that
mass could be converted into energy, he wrote a paper on the incalculable power
at the command of man. In this paper, a portion of which was published for the
first time in his biography, Prodigal Genius, by John J. O'Neill, he said:
"Long
ago [Man] recognized that all perceptible matter comes from a primary
substance, or a tenuity beyond conception, filling all space, the Akasha or
luminiferous ether, which is acted upon by the life - giving Prana or creative
force, calling into existence, in never ending cycles, all things and
phenomena. The primary substance, thrown into infinitesimal whirls of
prodigious velocity, becomes gross matter; the force subsiding, the motion
ceases and matter disappears, reverting to the primary substance.
Can Man control this grandest, most awe -
inspiring of all processes in nature?.. If he could do this, he would have
powers almost unlimited and supernatural.... He could cause planets to collide
and produce his suns and stars, his heat and light. He could originate and
develop life in all its infinite forms. (Such powers] would place him beside,
his Creator, make him fulfill his ultimate destiny."
Swamiji again
had stressed “When you look at the universe, remember that we can reduce it to
matter or to force. If we increase the velocity, the mass decreases. ...On the
other hand, we can increase the mass and decrease the velocity. ...We may
almost come to a point where all the mass will entirely disappear.”
“Solidity,
hardness, or any other state of matter can be proved to be the result of
motion. Increase of vortex motion imparted to fluids gives them the force of
solids. A mass of air in vortex motion, as in a tornado, becomes solid - like
and by its impact breaks or cuts through solids. A thread of a spider's web, if
it could be moved at almost infinite velocity, would be as strong as an iron
chain and would cut through an oak tree. Looking at it in this way, it would be
easier to prove that what we call matter does not exist. But the other way
cannot be proved.”
Big
bang and big crunch
Here is what
Swamiji had to say much before big bang and the expanding universe and big
crunch. “So this universe will go back to its causes, and again its materials
will come together and take form, like the wave that goes down, rises again,
and takes shape. The acts of going back to causes and coming out again, taking
form, are called in Sanskrit Sankocha and Vikasha, which mean shrinking and
expanding. The whole universe, as it were, shrinks, and then it expands again.
To use the more accepted words of modern science, they are involved and
evolved.” He also had added interestingly that he was'nt sure whether it is one
universe exapnasion and contraction or simultaneous multiple expansions and
contraction in different universes.
The
spherical universe and Minkowski geometry
The modern
concept of the spherical nature of the universe was enigmatically hinted at by
Swamiji "A straight line infinitely projected becomes a circle, it returns
to the starting point. You must end where you begin". Many have found stunning
similarity with the idea of space - time continuum of Hermann Minkowski in
Vivekananda's idea of space time causation network. Minkowski's continuum it
may be mentioned have played a very significant role in Relativity theory.
The
relativity of space-time
Swamiji had
firmly stressed the relativity of time space and causation. Einstein and the
theory of relativity came much later, though ofcourse Einstein denied the
relativity of causation. Einstein in his
last days was working on the hypothesis of the
universe as names and forms in the web of space-time continuum. Maya it
may be mentioned as per Swamiji is time-space and causation it is Nama-Rupa i.e.
Name and form. Interestingly modern quantum physics is putting a big question
mark on strict causality. Schrödinger was to speculate much later than Swamiji
about the Atman=Brahma postulate as the closest acceptable to quantum physics.
Swamiji's statement
that we are all vibrations or 'spandan' in different frequencies in the web of
time-space-causation sounds uncannily similar to the concept wave particle
duality which came much later in quantum physics.
Ontogeny recapitulates phylogeny
Swamiji
has many a time asserted that a yogi who realizes the ultimate passes through
the whole history of the race in his lifetime. This has remarkable similarity
with the much later principle of paleontology which states ontogeny
recapitulates phylogeny.
The
conception of wholeness or oneness in material, mental and spiritual plane
inspires and explains perhaps with much more beauty and simplicity than the
mathematical formulations of the modern physics. The simplicity and clarity and
the power of the poetry of the advaitic oneness can only perhaps be brought
forth in Swami Vivekananda's language, "Existence
showing us the manifoldness of the universe; in substance, this universe is
one. So long as any one thinks that there are two ultimate realities, he is
mistaken. When he has come to know that there is but one, he is right. This is
what is being proved to us every day, on the physical plane, on the mental
plane, and also on the spiritual plane. Today it has been demonstrated that you
and I, the sun, the moon, and the stars are but the different names of
different spots in the same ocean of matter, and that this matter is
continuously changing in its configuration. This particle of energy that was in
the sun several months ago may be in the human being now; tomorrow it may be in
an animal, the day after tomorrow it may be in a plant. It is ever coming and
going. It is all one unbroken, infinite mass of matter, only differentiated by
names and forms. One point is called the sun; another, the moon; another, the
stars; another, man; another, animal; another, plant; and so on. And all these
names are fictitious; they have no reality, because the whole is a continuously
changing mass of matter. This very same universe, from another standpoint, is
an ocean of thought, where each one of us is a point called a particular mind.
You are a mind, I am a mind, everyone is a mind; and the very same universe
viewed from the standpoint of knowledge, when the eyes have been cleared of
delusions, when the mind has become pure, appears to be the unbroken Absolute
Being, the ever pure, the unchangeable, the immortal."
Spirituality
is also a field of empirical and experimental knowledge or rather supersensuous
experience. It transcends the senses and reason but firmly basing itself on
these. Perhaps scientific spirituality and spiritualised science will converge,
where science will no more have its heartless instrumentality and objectivity
in looking at human beings and spirituality will lose its long accumulated
package of superstition and weakness - a convergence which will result in
a Godward passion and a man ward love.
Swamiji lived to make it a reality and in his own words will not rest till the world is one with God.
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