Truth Is God

Gleanings from the writings of Mahatma Gandhi bearing on God, God-Realization and the Godly Way

Chapter 13: Why Pray?

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 blessing behind it. Prayer is a call to humility. It is a call to self-purification, to inward search.

Harijan, 8-6-'35

In my opinion, Rama, Rahaman, Ahurmazda, God or Krishna are all attempts on the part of man to name that invisible 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 tries 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 vaster 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 the absolutely proper way to pray is. 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-'46

A Dialogue with a Buddhist
Dr. Fabri, a follower of Buddha, called on Gandhiji at Abbottabad, and enquired :
"Could 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 arid 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 continual 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 does 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. "Twice in life I had that experience, but I have since lost it. But I now find great comfort in one or two sayings of Buddha : 'Selfishness is the cause of sorrow', and 'Remember, monks, everything is fleeting'. To think of these takes almost the place of belief."
"That is prayer," repeated Gandhiji with an insistence that could not but have gone home.

Harijan, 19-8-'39