The Mother Divine
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by M.K. Gandhi

I am glad that you all want me to speak to you on the meaning of and the necessity of prayer. 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. There are some who in the egotism of their reason declare that they have nothing to do with religion. But it is like a man saying that he breathes but that he has no nose. Whether by reason, or by instinct, or by superstition, man acknowledges some sort of relationship with the divine. The greatest agnostic or atheist does acknowledge the need of a moral principle, and associates something good with its observance and something bad with its non-observance.

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 insensible to the joy resulting from the observance of truth. This joy, however, is not at 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. Now I come to the next thing, viz., that 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, 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 an empty formula. Any amount of repetition of Rama Nama is futile if it fails to stir the soul. 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 heart-felt 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 a 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 Surdas’ 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 of prayer, and 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.

We inmates of the ashram who came here in search of truth and for insistence on truth professed to believe in the efficacy of prayers, but had never up to now made it a matter of vital concern. We did not bestow on it the care that we did on other matters. I woke from my slumber one day and realized that I had been woefully negligent of my duty in the matter. I have, therefore, suggested measures of stern discipline and far from being any the worse, I hope we are the better for it. For it is so obvious: 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.

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. Self-imposed restraint is no compulsion. A man, who chooses the path of freedom from restraint, i.e. of 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 would 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 a 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 let us understand and put ourselves under voluntary discipline and restraint.