RELIGION > MY RELIGION > SECTION SIX : AIDS TO THE PRACTICE OF MY RELIGION > Fasting and Prayer
27. Fasting and Prayer
This is a hoary institution. A genuine fast cleanses body, mind and soul. It crucifies the flesh and to that extent sets the soul free. A sincere prayer can work wonders. It is an intense longing of the soul for its even greater purity. Purity thus gained when it is utilized for a noble purpose becomes a prayer. Fasting and prayer therefore are a most powerful process of purification, and that which* purifies necessarily enables us the better to do our duty and to attain our goal. If therefore fasting and prayer seem at times not to answer, it is not because there is nothing in them but because the right spirit is not behind them.
A fast to be true must be accompanied by a readiness to receive pure thoughts and determination to resist all Satan's temptation. Similarly a prayer to be true has to be intelligible and definite. One has to identify oneself with it. Counting beads with the name of Allah on one's lips whilst the mind wanders in all directions is worse than useless.
Young India, 24-3-'20, p. 1
My religion teaches me that whenever there is distress which one cannot remove, one must fast and pray.
Young India, 25-9-'24, p. 319
It is my firm belief that the strength of the soul grows in proportion as you subdue the flesh.
Young India, 23-10-'24, p. 354
For the seeker who would live in fear of God, and who would see Him face to face, restraint in diet both as to quantity and quality is as essential as restraint in thought and speech.
Autobiography, 1948, p. 334
Fasting has to be of the widest character possible. Fasting of the body has to be accompanied by fasting of all the senses. And the meagre food of the Gita, is also a fasting of the body. The Gita enjoins not temperance in food but 'meagreness'; meagreness is a perpetual fast. Meagreness means just enough to sustain the body for the service for which it is made. The test is again supplied by saying that food should be taken as one takes medicine in measured doses, at measured times and as required, not for taste but for the welfare of the body. 'Meagreness' is perhaps better rendered by 'measured quantities'. I cannot recall Arnold's rendering. A 'full' meal is therefore a crime against God and man—the latter because the full-mealers deprive their neighbours of their portion. God's economy provides from day to day just enough food for all in just medicinal doses. We are all of the tribe of full mealers. Instinctively to know the medicinal dose required is a Herculean task, for by parental training we are gluttons. Then, when it is almost too late, it dawns upon some of us that food is made not to enjoy but to sustain the body as our slave. It becomes from the moment a grim fight against the inherited and acquired habit of eating for pleasure. Hence the necessity for a complete fast at intervals and partial fasts forever. Partial fast is the meagre or measured food of the Gita.
Bapu's Letters to Mira, 1949, pp. 241-42
"Spare diet" is a good expression, अल्प means less than enough. What is enough is a matter of conjecture, therefore our own mental picture. The man of truth, knowing that man is always indulgent to the body, said, in order to counteract the indulgence, that he should take less food than what he would think was enough; then there was likelihood of his taking what in fact was enough. So what we often think is spare or meagre is likely even to be more than enough. More people are weak through over-feeding or wrong feeding than through underfeeding. It is wonderful, if we chose the right diet, what an extraordinarily small quantity would suffice.
Bapu’s Letters to Mir a, 1949, p. 254
The mere fact of the body is nothing without the will behind it. It must be a genuine confession of the inner fast, an irrepressible longing to express truth and nothing but truth.
My austerities, fastings and prayers are, I know, of no value, if I rely upon them for reforming me. But they have an inestimable value, if they represent, as I hope they do, the yearnings of a soul striving to lay his weary head in the lap of his Maker.
Harijan, 18-4-'36, p. 77
Mortification of the flesh is a necessity when the flesh rebels against one; it is a sin when the flesh has come under subjection and can be used as an instrument of service. In other words, there is no inherent merit in mortification of the flesh.
Harijan, 2-11-'35 p. 299
Hindu religious literature is replete with instances of fasting, and thousands of Hindus fast even today on the slightest pretext. It is the one thing that does the least harm. There is no doubt that, like everything that is good, fasts are abused. That is inevitable. One cannot forbear to do good, because sometimes evil is done under its cover.
Mortification of the flesh has been held all the world over as a condition of spiritual progress. A complete fast is a complete and literal denial of self. It is the truest prayer. "Take my life and let it be always, only, all for Thee" is not, should not be, a mere lip or figurative expression. It has to be a reckless and joyous giving without the least reservation. Abstention from food and even water is but the mere beginning, the least part of the surrender.
I have a profound belief in the method of the fast, both private and public.
Harijan, 15-4-'33, p. 4
I know now more fully than ever that there is no prayer without fasting, be the latter ever so little. And this fasting relates not merely to the palate, but to all the senses and organs. Complete absorption in prayer must mean complete exclusion of physical activities till prayer possesses the whole of our being and we rise superior to, and are completely detached from, all physical functions. That state can only be reached after continual and voluntary crucifixion of the flesh. Thus all fasting, if it is a spiritual act, is an intense prayer or a preparation for it. It is a yearning of the soul to merge in the divine essence.
Harijan, 8-7-'33, p. 4
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.
Young India, 23-1-'30, p. 25
God has a thousand names, or rather, He is Nameless. We may worship or pray to Him by whichever name that pleases us. Some call Him Rama, some Krishna, others call Him Rahim, and yet others call Him God. All worship the same spirit, but as all foods do not agree with all, all names do not appeal to all. Each chooses the name according to his associations, and He being the In-Dweller all-Powerful and Omniscient knows our innermost feelings and responds to us according to our deserts.
Worship or prayer, therefore, is not to be performed with the lips, but with the heart. And that is why it can be performed equally by the dumb and the stammerer, by the ignorant and the stupid. And prayers of those whose tongues are nectared but whose hearts of full of poison are never heard. He, therefore, who would pray to God, must cleanse his heart. It is faith that steers us through stormy seas, faith that moves mountains and faith that jumps across the ocean. That faith is nothing but a living, wide-awake consciousness of God within. He who has achieved that faith wants nothing. Bodily diseased he is spiritually healthy, physically pure, he rolls in spiritual riches.
'But how is the heart to be cleansed to this extent?' one might well ask. The language of the lips is easily taught but who can teach the language of the heart ? Only the bhakta— the true devotee—knows it and can teach it. The Gita has defined the bhakta in three places, and talked of him generally everywhere. But knowledge of the definition of a bhakta is hardly a sufficient guide. They are rare on this earth. I have therefore suggested the Religion of Service as the means. God of Himself seeks for His seat the heart of him who serves his fellow-men.
A prayerful heart is the vehicle and service makes the heart prayerful. Those Hindus who in this age serve the "untouchables' from a full heart truly pray; the Hindus and those others who spin prayerfully for the poor and the indigent truly pray.
Young India, 24-9-25, pp. 331-32
What is it that millions of Hindus, Mussalmans, Christians, Jews and others do every day during the time set apart for the adoration of the Maker? It seems to me that it is a yearning of the heart to be one with the Maker, an invocation for His blessing. It is in this case the attitude that matters, not words uttered or muttered. And often the association of words that have been handed down from ancient times has an effect which in their rendering into one's mother-tongue they will lose altogether. Thus the Gayatri translated and recited in, say, Gujarati, will not have the same effect as the original. The utterance of the word Rama will instantaneously affect millions of Hindus, when the word God, although they may understand the meaning, will leave them untouched. Words after all acquire a power by long usage and sacredness associated with their use. There is much therefore to be said for the retention of the old Sanskrit formulae for the most prevalent mantras or verses. That the meaning of them should be properly understood goes without saying.
There can be no fixed rule laid down as to the time these devotional acts should take. It depends upon individual temperament. These are precious moments in one's' daily life. The exercises are intended to sober and humble us and enable us to realize that nothing happens without His will and that we are but 'clay in the hands of the Potter.' These are moments when one reviews one's immediate past, confesses one's weakness, asks for forgiveness and strength to be and do better. One minute may be enough for some, twenty-four hours may be too little for others. 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 therefore is the correct attitude to accompany these devotions.
For definite personal prayer in the sense of asking God for something, it should certainly be in one's own tongue. Nothing can be grander than to ask God to make us act justly towards everything that lives.
Young India, 10-6-'26, p. 211
Man's destined purpose is to conquer old habits, to overcome the evil in him and to restore good to its rightful place. If religion does not teach us how to achieve this conquest, it teaches us nothing. But there is no royal road to success in this the truest enterprise in life. Cowardice is perhaps the greatest vice from which we suffer and is also possibly the greatest violence, certainly far greater than bloodshed and the like that generally go under the name of violence. For it comes from want of faith in God and ignorance of His attributes. 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.
We have to make our choice whether we should ally ourselves with the forces of evil or with the forces of good. And to pray to God is nothing but that sacred alliance between God and man whereby he attains his deliverance from the clutches of the prince of darkness. But a heartfelt prayer is not a recitation with the lips. It is yearning from within which expresses itself in every word, every act, nay, every thought of man. When an evil thought successfully assails him, he may know that he has offered but a lip prayer and similarly with regard to an evil word escaping hit lips or an evil act done by him. Real prayer is an absolute shield and protection against this trinity of evils. Success does not always attend the very first effort at such real living prayer. We have to strive against ourselves, we have to believe in spite of ourselves, because months are as our years. We have therefore to cultivate illimitable patience if we will realize the efficacy of prayer. There will be darkness, disappointment and even worse; but we must have courage enough to battle against all these and not succumb to cowardice. There is no such thing as retreat for a man of prayer.
What I am relating is not a fairy tale. I have not drawn an imaginary picture. I have summed up the testimony of men who have by prayer conquered every difficulty in their upward progress, and I have added my own humble testimony that the more I live, the more I realize how much I owe to faith and prayer which is one and the same thing for me.. And I am quoting an experience not limited to a few hours, or days or weeks, but extending over an unbroken period of nearly 40 years. I have had my share of disappointments, uttermost darkness, counsels of despair, counsels of caution, subtlest assaults of pride, but I am able to say that my faith and I know that it is ' still little enough, by no means as great as I want it to be, has ultimately conquered every one of these difficulties up to now. If we have faith in us, if we have a prayerful heart, we may not tempt God, may not make terms with Him. We must reduce ourselves to a cipher.
Not until we have reduced ourselves to nothingness can we conquer the evil in us. God demands nothing less than complete self-surrender as the price for the only real freedom that is worth having. And when a man thus loses himself, he immediately finds himself in the service of all that lives. It becomes his delight and his recreation. He is a new man, never weary of spending himself in the Service of God's creation.
Young India, 20-12-'28, p. 420
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 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-'29, p. 111
On all occasions of trial He has saved me. In all my trials—of a spiritual nature, as a lawyer, in conducting institutions, and in politics—I can say that God saved me. When every hope is gone, 'when helpers fail and comforts flee/ I find that help arrives somehow, from I know not where. Supplication, worship, prayer are no superstition; they are acts more real than the acts of eating, drinking, sitting or walking. It is no exaggeration to say that they alone are real, all else is unreal.
Such worship or prayer is no flight of eloquence; it is no lip-homage. It springs from the heart. If, therefore, we achieve that purity of the heart when it is 'emptied of all but love', if we keep all the chords in proper tune, they 'trembling pass in music out of sight'. Prayer needs no speech. It is in itself independent of any sensuous effort. I have not the slightest doubt that prayer is an unfailing means of cleansing the heart of passions. But it must be combined with the utmost humility.
Autobiography, 1948, p. 96
Prayer has been the saving of my life. Without it I should have been a lunatic long ago. My autobiography will tell you that I have had my fair share of the bitterest public and private experience. They threw me into temporary despair, but if I was able to get rid of it, it was because of prayer. Now I may tell you that prayer has not been part of my life in the sense that truth has been. It came out of sheer necessity, as I found myself in a plight when I could not possibly be happy without it. And the more my faith in God increased, the more irresistible became the yearning for prayer. Life seemed to be dull and vacant without it. I had attended the Christian service in South Africa, but it had failed to grip me. I could not join them in prayer. They supplicated God, but I could not do so, I failed egregiously. I started with disbelief in God and prayer, and until at a late stage in life I did not feel anything like a void in life. But at that stage I felt that as food was indispensable for the body, so was prayer indispensable for the soul. In fact food for the body is not so necessary as prayer for the soul. For starvation is often necessary in order to keep the body in health, but there is no such thing as prayer-starvation — In spite of despair staring me in the face on the political horizon, I have never lost my peace. In fact I have found people who envy my peace. That peace, I tell you, comes from prayer. I am not a man of learning but I humbly claim to be a man of prayer. I am indifferent as to the form. Everyone is law unto himself in that respect. But there are some well-marked roads, and it is safe to walk along the beaten tracks, trod by the ancient teachers. I have given my personal testimony. Let everyone try and find that as a result of daily prayer he adds something new to his life, something with which nothing can be compared.
Young India, 24-9-'31, p. 274
[The following is a summary of the discourse given in Gujarati by Gandhiji at Sabarmati to a conference of hostel boys from Gujarat:]
I am glad that you want me to speak to you on the meaning of and the necessity for prayer.
Prayer is the very core of man's life, as it is the most vital part of religion. Prayer is either petitional or in its wider sense is inward communion. In either case the ultimate result is the same. Even when it is petitional, the petition should be for the cleansing and purification of the soul, for freeing it from the layers of ignorance and darkness that envelop it. He therefore who hungers for the awakening of the divine in him must fall back on prayer. But prayer is no mere exercise of words or of the ears, it is no mere repetition of empty formula. It is better in prayer to have a heart without words than words without a heart. It must be in clear response to the spirit which hungers for it. And even as a hungry man relishes a hearty meal, a hungry soul will relish a heartfelt prayer. And I am giving you a bit of my experience and that of my companions when I say that he who has experienced the magic of prayer may do without food for days together but not a single moment without prayer. For without prayer there is no inward peace.
If that is the case, someone will say, we should be offering our prayers every minute of our lives. There is no doubt about it, but we erring mortals, who find it difficult to retire within ourselves for inward communion even for single moment, will find it impossible to remain perpetually in communion with the divine. We therefore fix some hours when we make a serious effort to throw off the attachments of the world for a while, we make a serious endeavour to remain, so to say, out of the flesh. You have heard Suradas's hymn. It is the passionate cry of a soul hungering for union with the divine. According to our standards he was a saint, but according to his own he was a proclaimed sinner. Spiritually he was miles ahead of us, but he felt the separation from the divine so keenly that he has uttered that anguished cry in loathing and despair.
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 wide-awake. 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 man's 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.
Begin therefore your day with prayer, and make it so soulful that it may remain with you until the evening. Close the day with prayer so that you may have a peaceful night free from dreams and nightmares. Do not worry about the form of prayer. Let it be any form, it should be such as can put us into communion with the divine. Only, whatever be the form, let not the spirit wander while the words of prayer run on out of your mouth.
If what I have said has gone home to you, you will not be at peace until you have compelled your hostel superintendents to interest themselves in your prayer and to make it obligatory. Restraint self-imposed is no compulsion. A man, who chooses the path of freedom from restraint, i.e. self-indulgence, will be a bond slave of passions, whilst the man who binds himself to rules and restraints releases himself. All things in the universe, including the sun and the moon and the stars, obey certain laws. Without the restraining influence of these laws the world will not go on for a single moment. You, whose mission in life is service of your fellowmen, will go to pieces if you do not impose on yourselves some sort of discipline, and prayer is necessary spiritual discipline. It is discipline and restraint that separates us from the brute. If we will be men walking with our heads erect and not walking on all fours, let us understand and put ourselves under voluntary discipline and restraint.
Young India, 23-1-'30, pp. 25-26
Why pray at all ? Does not God, if there be one, know what has happened ? Does He stand in need of prayer to enable Him to do His duty ?
No, God needs no reminder. He is within every one. Nothing happens without His permission. Our prayer is a heart search. It is a reminder to ourselves that we are helpless without His support. No effort is complete without prayer, without a definite recognition that the best human endeavour is of no effect if it has not God's blessings behind it. Prayer is a call to humility. It is a call to self-purification, to inward search.
Harijan, 8-6-'35, p. 132
Dr. Fabri, a follower of Buddha, called on Gandhiji at Abbottabad, and enquired:
"Gould the Divine Mind be changed by prayer? Could one find it out by prayer?"
"It is a difficult thing to explain fully what I do when I pray," said Gandhiji. "But I must try to answer your question. The Divine Mind is unchangeable, but that Divinity is in everyone and everything—animate and inanimate. The meaning of prayer is that I want to evoke that Divinity within me. Now I may have that intellectual conviction, but not a living touch. And so when I pray for Swaraj or Independence for India I pray or wish for adequate power to gain that Swaraj or to make the largest contribution I can towards winning it, and I maintain that I can get that power in answer to prayer."
Then you are not justified in calling it prayer. To pray means to beg or demand," said Dr. Fabri.
"Yes, indeed. You may say I beg it of myself, of my Higher Self, the Real Self with which I have not yet achieved complete identification. You may, therefore, describe it as a Constitutional longing to lose oneself in the Divinity which comprises all."
"What about the people who cannot pray?" asked Dr. Fabri.
"Be humble", said Gandhiji, "I would say to them, and do not limit even the real Buddha by your own conception of Buddha. He could not have ruled the lives of millions of men that he did and does today if he was not humble enough to pray. There is something infinitely higher than intellect that rules us and even the sceptics. Their scepticism and philosophy do not help them in critical periods of their lives. They need something better, something outside them that can sustain them. And so if someone puts a conundrum before me, I say to him, 'You are not going to know the meaning of God or prayer unless you reduce yourself to a cipher. You must be humble enough to see that in spite of your greatness and gigantic intellect you are but a speck in the universe. A merely intellectual conception of the things of life is not enough. It is the spiritual conception which eludes the intellect, and which alone can give one satisfaction. Even moneyed men have critical periods in their lives. Though they are surrounded by everything that money can buy and affection can give, they find themselves at certain moments in their lives utterly distracted. It is in these moments that we have a glimpse of God, a vision of Him who is guiding every one of our steps in life. It is prayer.' "
"You mean what we might call a true religious experience which is stronger than intellectual conception," said Dr. Fabri.
"That is prayer," repeated Gandhiji with an insistence that could not but have gone home.
Harijan, 19-8-'39, pp. 237-38
Q. Would it not be better for a man to give the time he spends on the worship of God to the service of the poor? And should not true service make devotional worship unnecessary for such a man?
A. I sense mental laziness as also agnosticism in this question. The biggest of karmayogis never give up devotional songs or worship. Idealistically it may be said that true service of others is itself worship and that such devotees do not need to spend any time in songs etc. As a matter of fact, bhajans etc. are a help to true service and keep the remembrance of God fresh in the heart of the devotee.
Harijan, 13-10-'46 p. 357
I am a stranger to yogic practices. The practice I follow is a practice I learnt in my childhood from my nurse. I was afraid of ghosts. She used to say to me: 'There are no ghosts, but if you are afraid, repeat Ramanama (the name of God).' What I learnt in my childhood has become a huge thing in my mental firmament. It is a sun that has brightened my darkest hour. A Christian may find the same solace from the repetition of the name of Jesus, and a Muslim from the name of Allah. All these things have the same implications and they produce identical results under identical circumstances. Only the repetition must not be a lip expression, but part of your very being.
Harijan, 5-12-'36, p. 339
It (repetition of Ramanama) has been second nature with me with growing knowledge and advancing years. I may even say that the Word is in my heart, if not actually on my lips, all the twenty-four hours. It has been my saviour and I am ever stayed on it.
Harijan, 17-8-'34, p. 213
God's grace shall descend on those who do His will and wait upon Him, not on those who simply mutter 'Rama Rama'.
Young India, 8-4-'26, pp. 131-32
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 God's spirit that knowledge or observance of the Law becomes second nature, as it were, with him.
Harijan, 24-3-'46, p. 56
A true devotee of God faithfully obeys the five elemental forces of nature. If he so obeys, he will not fall ill. If perchance he does, he will cure himself with the aid of the elementals. It is not for the dweller in the body to get the body cured anyhow—he who believes that he is nothing but body will naturally wander to the ends of the earth in order to cure the body of its ills. But he who realizes that the soul is something apart from, though in the body, that it is imperishable in contrast to the perishable body, will not be perturbed nor mourn if the elementals fail. On the contrary he will welcome death as a friend. He will become his own healer instead of seeking for medical men. He will live in the consciousness of the soul within and look to the care, first and last, of the indweller.
Such a man will take God's name with every breath. His Rama will be awake even whilst the body is asleep. Rama will always be with him in whatever he does. The real death for such a devoted man will be the loss of this sacred companionship.
As an aid to keeping his Rama with him, he will take what the five elementals have to give him. That is to say, he will employ the simplest and easiest way of deriving; all the benefit he can from earth, air, water, sunlight and ether. This aid is not complementary to Ramanama. It is but a means of its realization. Ramanama does not in fact require any aid. But to claim belief in Ramanama and at the same time to run to doctors do not go hand in hand.
A friend versed in religious lore who read my remarks on Ramanama sometime ago wrote to say that Ramanama is an alchemy such as can transform the body. The conservation of the vital energy has been likened to accumulated wealth, but it is in the power of Ramanama alone to make it a running stream of ever increasing spiritual strength ultimately making a fall impossible.
Just as the body cannot exist without blood, so the soul needs the matchless and pure strength of faith. This strength can renovate the weakness of all man's physical organs. That is why it is said that when Ramanama is enshrined in the heart, it means the rebirth of man. This law applies to the young, the old man and woman alike.
This belief is to be found in the West too. Christian Science gives a glimpse of it.
India needs no outside support for a belief which has been handed down to her people from time immemorial.
Harijan, 29-6-’47, p. 212
There is no connection between Ramanama of my conception and jantar mantar (magic). I have said that to take Ramanama from the heart means deriving help from an incomparable power. The atom bomb is as nothing compared with it. This power is capable of removing all pain. It must, however, be admitted that it is easy to say that Ramanama must come from the heart, but to attain the reality is very difficult. Nevertheless, it is the biggest thing man can possess.
Harijan, 13-10-‘46, p. 357
My Rama, the Rama of our prayers is not the historical Rama, the son of Dasharatha, the King of Ayodhya. He is the eternal, the unborn, the one without a second. Him alone I worship. His aid alone I seek, and so should you. He belongs equally to all. I, therefore, see no reason why a Mussalman or anybody should object to taking His name. But he is in no way bound to recognize God as Rama. He may utter to himself Allah or Khuda so as not to mar the harmony of the sound.
Harijan, 28-4-'46, p. 111
Q. While in conversation or doing brain work or when one is suddenly worried, can one recite Ramanama in one's heart? Do people do so at such times and, if so, how?
A. Experience shows that man can do so at any time, even in sleep, provided Ramanama is enshrined in his heart. If the taking of the name has become a habit, its recitation through the heart becomes as natural as the heart beat. Otherwise, Ramanama is a mere mechanical performance or at best has touched the heart only on the surface. When Ramanama has established its dominion over the heart, the question of vocal recitation does not arise. Because then it transcends speech. But it may well be held that persons who have attained this state are few and far between.
There is no doubt whatsoever that Ramanama contains all the power that is attributed to it. No one can, by mere wishing, enshrine Ramanama in his heart. Untiring effort is required as also patience. What an amount of labour and patience have been lavished by man to acquire the non-existent philosopher's stone? Surely, God's name is of infinitely richer value and always existent.
Q. Is it harmful if, owing to stress or exigencies of work, one is unable to carry out daily devotions in the prescribed manner? Which of the two should be given preference? Service or the rosary?
A. Whatever the exigencies of service or adverse circumstances may be, Ramanama must not cease. The outward form will vary according to the occasion. The absence of the rosary does not interrupt Ramanama which has found an abiding place in the heart.
Harijan, 17-2-'46, pp. 12-13