'Often, Sir, do you ask us to worship God, to pray but never tell us how to and to whom to do so. Will you kindly enlighten me?' asks a reader of the Navajivan. Worshipping God is singing the praise of God. Prayer is a confession of one's unworthiness and weakness. 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 sta- mmerer, by the ignorant and the stupid. And the prayers of those whose tongues are nectared but whose hearts are full of poison are never heard. He, therefore, who would pray to God, must cleanse his heart. Rama was not only on the lips of Hunuman, He was enthroned in his heart. He gave Hanuman exhaustless strength. In His strength he lifted the mountain and crossed the ocean. 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 a .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 scat the heart of him who serves his fellowmen. That is why Narasinha Mehta who 'saw and knew' sang 'He is a true Vaishnava who knows to melt at other's woe.' Such was Abu Ben Adhem. He served his fellowmen, and therefore his name topped the list of those who served God.
But who are the suffering and the woebegone? The suppressed and the poverty-stricken. He who would be a bhakta, therefore, must serve these by body, soul and mind. How can he who regards the 'suppressed' classes as untouchables serve them by the body? He who does not even condescend to exert his body to the extent of spinning for the sake of the poor, and trots out lame excuses, docs not know the meaning of service. An able-bodied wretch deserves no alms, but an appeal to work for his bread. Alms debase him. He who spins before the poor inviting them to do likewise serves God as no one else does. 'He who gives Me even a trifle such as a fruit or a flower or even a leaf in the spirit of bhakti is My servant,' says the Lord in the Bhagawadgita. And He hath his footstool where live the humble, the lowliest and the lost.' Spinning, therefore, for such is the greatest prayer, the greatest worship, the greatest sacrifice.
"Prayer, therefore, may be done by any name. 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
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 weaknesses, 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 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