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08. Prayers to God
I believe that prayer is the very soul and essence of religion, and therefore prayer must be the very core of the life of man, for no man can live without religion.... Bradlaugh, whose atheism is well known, always insisted on proclaiming his innermost conviction. He had to suffer a lot for thus speaking the truth, but he delighted in it and said that truth is its own reward. Not that he was quite insensible to the joy resulting from the observance of truth. This joy however is not all worldly, but springs out of communion with the divine. That is why I have said that even a man who disowns religion cannot and does not live without religion.
I have talked of the necessity for prayer, and there through I have dealt with the essence of prayer. We are born to serve our fellowmen, and we cannot properly do so unless we are wideawake. There is an eternal struggle raging in man's breast between the powers of darkness and of light, and he who has not the sheet-anchor of prayer to rely upon will be a victim to the powers of darkness. The man of prayer will be at peace with himself and with the whole world, the man who goes about the affairs of the world without a prayerful heart will be miserable and will make the world also miserable. Apart therefore from its bearing on manís condition after death, prayer has incalculable value for man in this world of the living. Prayer is the only means of bringing about orderliness and peace and repose in our daily acts. Take care of the vital thing and other things will take care of themselves. Rectify one angle of a square, and the other angles will be automatically right.
Young India, 23-1-1930, pp. 25-26

In my opinion, Rama, Rahaman, Ahuramazda, God or Krishna are all attempts on the part of man to name that invincible force which is the greatest of all forces. It is inherent in man, imperfect though he be, ceaselessly to strive after perfection. In the attempt he falls into reverie. And, just as a child tried to stand, falls down again and again and ultimately learns how to walk, even so man, with all his intelligence, is a mere infant as compared to the infinite and ageless God. This may appear to be an exaggeration but is not. Man can only describe God in his own poor language. The power we call God defies description. Nor does that power stand in need of any human effort to describe Him. It is man who requires the means whereby he can describe that power which is faster than the ocean. If this premise is accepted, there is no need to ask why we pray. Man can only conceive God within the limitations of his own mind. If God is vast and boundless as the ocean, how can a tiny drop like man imagine what He is ? He can only experience what the ocean is like, if he falls into and is merged in it. This realization is beyond description. In Madame Blavatsky's language man, in praying, worships his own glorified self. He can truly pray, who has the conviction that God is within him. He who has not, need not pray. God will not be offended, but I can say from experience that he who does not pray is certainly a loser. What matters then whether one man worships God as a Person and another as Force ? Both do right according to their lights. None knows and perhaps never will know what is the absolutely proper way to pray. The ideal must always remain the ideal. One need only remember that God is the Force among all the forces. All other forces are material. But God is the vital force or spirit which is all-pervading, all-embracing and therefore beyond human ken.
Harijan,. 18-8-1946, p. 267

For those who are filled with the presence of God in them, to labour is to pray. Their life is one continuous prayer or act of worship. For those others who act only to sin, to indulge themselves, and live for self, no time is too much. If they had patience and faith and the will to be pure, they would pray till they feel the definite purifying presence of God within them. For us ordinary mortals there must be a middle path between these two extremes. We are not so exalted as to be able to say that all our acts are a dedication, nor perhaps are we so far gone as to be living purely for self. Hence have all religions set apart times for general devotion. Unfortunately these have nowadays become merely mechanical and formal, where they are not hypocritical. What is necessary is the correct attitude to accompany these devotions.
Young India, 10-6-1926, p. 211

My religion teaches me that whenever there is distress which one cannot remove, one must fast and pray.
Young India, 25-9-1924, p. 319

I can give my own testimony and say that a heartfelt prayer is undoubtedly the most potent instrument that man possesses for overcoming cowardice and all other bad old habits. Prayer is an impossibility without a living faith in the presence of God within.
Young India, 20-12-1928, p. 420

He and His Law are one. To observe His Law is, therefore, the best form of worship. A man who becomes one with the Law does not stand in need of vocal recitation of the name. In other words, an individual with whom contemplation on God has become as natural as breathing is so filled with Godís spirit that knowledge or observance of the Law becomes second nature, as it were, with him.
Harijan, 24-3-1946, p. 56

Never own a defeat in a sacred cause and make up your minds henceforth that you will be pure and that you will find a response from God. But God never answers the prayers of the arrogant, nor the prayers of those who bargain with Him.... If you would ask Him to help you, you would go to Him in all your nakedness, approach Him without reservations, also without fear or doubts as to how He can help a fallen being like you. He who has helped millions, who have approached Him, is He going to desert you? He makes no exceptions whatsoever and you will find that every one of your prayers will be answered. The prayer of even the most impure will be answered. I am telling you this out of my personal experience, I have gone through the purgatory. Seek first the Kingdom of Heaven and everything will be added unto you.
Young India, 4-4-1929, p. 111