The Meaning of Prayer

Q: . . . It happens occasionally that I start the prayer, and I am unable to complete the prayer. I lose consciousness, I feel I'm already in that . . . .
A: That's a very good thing that is happening to you. You shouldn't resist it. The whole idea of a prayer is to link you to the act of meditation, to the divine consciousness that you are trying to establish in yourself. So it shows that you have got into the flow of things, that even before you complete the prayer, you are slipping into that. What's wrong with it? . . .
(P. Rajagopalachari, Fruit of the Tree, p. 137)

Prayer does not imply dictation or enforcement of our will upon God, but submission to his will, laying down our sorrows and ills before Him.
(Letters of the Master, v. II, p. 274)

As Babuji Maharaj has said, 'True prayer means not asking, not demanding, but just in the subtlest possible way placing the problem and just waiting.' If He decides, He will solve it. If He doesn't, we continue to pray. Now many people pray once and say, 'Oh I'm praying but nothing happens.' Yes, but if you pray once and nothing happens, you should pray again. You telephone and the man you want to speak to is not there, you telephone again. You telephone again a third time. You telephone again a fourth time, until you have got the person. If it is important, you do it again and again, isn't it? So why not pray again and again? We cannot set a limit to our prayers, either to the prayer that we offer, or to the number of times we shall pray, or to the time that we shall pray for. In effect prayer must become a constant way of life.
(P. Rajagopalachari, Religion & Spirituality, p. 130)

So prayer should really be a feeling of gratitude in our heart, not begging for more things.
(P. Rajagopalachari, My Master, p. 97)

In Sahaj Marg, we don't ask for anything, because Master has said that is begging. Prayer is not begging. 'Then what is prayer?' I asked Master. He said, 'You must just have your hands stretched out with a beggar's bowl in it; you should not be aware that you are begging; you should not be aware that you have a bowl in that hand; you should not even be aware if something is put into it.'
(P. Rajagopalachari, Principles of Sahaj Marg. v. II, p. 21)

Really, prayer should be done only when something exceeds our capacity to do something... Otherwise, it is either a sign of laziness or of a lack of understanding of God's place in this universe.
(P. Rajagopalachari, Revealing the Personality, p. 174)

We can and should pray wherever we are in some difficulty.
(Letters of the Master, v. II, p. 152)

So peace at these critical moments of our existence, when we are facing great problems, great miseries, great tragedies-at that moment if His peace descends on us, in that one moment our lives can be changed. And that change takes us in a different direction altogether. Therefore to pray for lasting peace is crazy, you see; it is death. Lasting peace means death! ... So this momentary prayer which can give momentary peace, is a very great blessing.
(P. Rajagopalachari, Principles of Sahaj Marg. v. III, p. 126)

We must remain alive to our sense of duty to them [our worldly responsibilities] as much as to God but without any undue attachment. For this, we must snatch a few minutes from our hours of rest (preferably at bedtime) and pray to God with a sincere heart for His guidance and support on the part of duty. If we do it regularly with a heart full of love and devotion, the prayer shall never go unheard.
(Complete Works of Ram Chandra, v. 1, p. 80)

Babuji once explained the idea of prayer very nicely. He said, 'We are existing because of so many things, you see; vegetables, vanaspati, audshadam, aaharam, annam. You cannot go on saying dhanyavad (thank you) to everyone. 'Bamboo tree, I am happy for you. I am grateful to you. O Banana tree! I am grateful to you for providing me bananas. O Brinjal plant! I am grateful to you for providing me brinjals. O River! I am grateful to you for water!' To what am I going to say this everyday? So, you give thanks to the Creator, 'Thank you, Lord, for looking after me and for providing me all that I needed.' In one short prayer everything is covered.
(P. Rajagopalachari, Principles of Sahaj Marg, v. II, p. 22)

1. We should not feel different from, nor separated from, the giver-the answerer of our prayers-Master.
2. Only subtlest suggestion should be there of what we are praying for.
3. Our will should be totally absent, so that His Will may act on our subtlest suggestion-constituting the answer to our prayer." (fr. talk of Chariji, 1/20/78)
(P. Rajagopalachari, In His Footsteps, v. 3, p. 113)

The reason why prayer should be offered with a heart full of love and devotion is that one should create within himself a state of vacuity so that the flow of Divine Grace may be diverted towards him.
(Complete Works of Ram Chandra, v. 1, p. 206)

When the world emerged into the present form the central point was already rooted deep in all the beings. This being a part of the Supreme, it turns our attention towards the Source. In prayer we try to reach up to that central point. This is however possible only when we create a similar state within. This requires practise. It can be attained by resigning ourselves to the Divine Will which is absolutely simple and tranquil. Apparently it seems to be very difficult, though in fact it is not so. It is not difficult for those who aspire for it. When a man creates in himself a strong craving for the Absolute, he is indeed in a state of prayer and it is for everyone to strive for it. Whenever a man enters into that state even for a moment, his prayer is granted but it requires continued practise to accomplish it."
(Complete Works of Ram Chandra, v. 1, p. 214)

So when we pray, let us pray humbly for small mercies. "Master! You know what I need, it is impertinent of me to try to remind you of this. But you know, nevertheless a human being, my suffering makes me refer the matter to you again and again. Forgive me for doing it. I know you are doing what you have to do. I am unable to perceive it. Please make me capable of perceiving what you are doing for me." I think it is about the best prayer that we can make.
(P. Rajagopalachari, Principles of Sahaj Marg, v. III, p. 129)

To be a proper sadhak is to realise our relationship with the Master, to realise that it is always one of humility, one of submissiveness, one of subordination. To realise that even prayer must be done in such a subtle fashion that you do not know you are praying-you are not conscious of it. And that prayer must become something like the background of your existence when every heartbeat becomes, not a prayer, but an utterance of your gratitude for the existence that He has permitted you to lead. Then we are true sadhaks.
(P. Rajagopalachari, Principles of Sahaj Marg. V. III, p. 129)

Q: Chari! When we pray to Master, how should we do it?
PR: You pray without praying! It is not something which has to be repeated over and over again. There must only be a suggestion, the faintest suggestion, as Master says.
(P. Rajagopalachari, Yatra, v. 2, 183)

We should ask for Him, not ask for things He can give us. If the lord gives us everything in the universe but withholds Himself from us, we gain nothing. But if we seek Him for Himself alone, we get not merely Him but all that is His too! This is the lesson, perhaps the greatest lesson, that the Mahabharata contains.
(P. Rajagopalachari, Principles ofSahaj Marg, v. I, p. 155)

... in real prayer we convert everything that is not helpful for our progress into things which are helpful for our progress. This is Sahaj Marg prayer.
(P. Rajagopalachari, Yatra, v. 2, p. 176)

Q: Should we pray for removal of illness or not?
PR: No. You can be sick and still progress spiritually! It has nothing to do with spiritual progress. Sickness is only of the body ... you can have everything that a healthy man has, while you are sick, without having his health to worry about. Because health also seems to cause worry.
(P. Rajagopalachari, Yatra, v. 2, p. 177)

If you find any difficulty or entanglement, or even an unbearable excitement of emotion, just refer that to Him through prayer at any time or from any place, and it shall go away at once. Never mind whether I become aware of it or not, your purpose shall anyhow be served.
(Complete Works of Ram Chandra, v. 2, p. 139)

If one finds himself negligent in his spiritual pursuit, "he can resort to prayer."
(Complete Works of Ram Chandra, v. 2, p. 155)

The following are the qualities which are essential for the aspirant:
1. He should prefer lightness by nature.
2. He should have a sense of duty.
3. He should have consideration for others, and respect for elders.
4. He should possess intellectual fitness.
5. By disposition, he should be agreeable to the right thing.
6. He should not have obstinacy. Even if he has, it should be used as an aid in possessing Reality and banishing desires.
7. He should not hesitate.
8. He should follow the rules prescribed for the daily routine.
9. He should have humility. The worship by which humility is not created is totally useless.
If all these things are taken up in the form of prayer, then there may be some good result. Prayer was the firm foundation laid by the Hindus for the spiritual mansion.
(Complete Works of Ram Chandra, v. 3, 286)

But then my Master, Babuji Maharaj, was always saying that he should be allowed the freedom to do the work as he thought it fit, as he thought it in the best interest of all of us. And every time an abhyasi came to him with a petition or a request or prayer-even a prayer, it was in some way a restriction imposed on his abilities to work for us. He felt bound by what we asked for. He felt bound in two ways. One, because of his total generosity and love for us, he felt compelled to give us what we wanted, sometimes knowing that it was not good for us. On the other hand he was bound because he couldn't do what he really wanted to do for us. He has written about this in so many places, that 'if you leave me free to do my work as I think fit, you shall derive immense benefit from it. But if you come with a list of things that you need or you want, and impose those on me, then out of a feeling of love for you I may do it. That is my mistake also.' He concedes, you see, that it is a mistake. 'But I feel compelled to do it because you come to me for that.' But then we are denied the higher benefit that he could give us.
(P. Rajagopalachari, Principles of Sahaj Marg. v, p. 94)

So, the highest spiritual aspiration must be and can be, only to pray to the Master, 'Master, please let me suffer as you are suffering, let me be exactly what you are, whatever it may be and if in that work I have to go down to hell I should be prepared for it.'
(P. Rajagopalachari, Principles of Sahaj Marg, v. II, 192)

We must cultivate the habit of forbearance and tolerance, putting up coolly with taunts and rebukes of others, feeling ourselves to be at fault. ... If you find yourself inefficient for it, then you should resort to prayer with a suppliant heart. Do this and see whether you are able to overcome anger or not.
(Complete Works of Ram Chandra, v. 2, p. 327)

Pray for the well-being of those who are connected to you, so that even if a bad thought arises in you about them, it becomes purified. Prayer should be straight from the heart.
(Complete Works of Ram Chandra, v. 3, p. 183)

Lalaji: 'Was I free from miseries? Did I not do my duty in spite of all this? The will of even a strong man is weakened and pulls him towards that thing to which his mind becomes attached, however much he is cleaned. So, it is necessary that one should utilise one's will without giving scope for such thoughts, and mould himself according to the need of the time. Old habits should vanish. They should create those conditions by which success becomes quick. I will tell you an easy method for them. It is prayer. Whatever defects are visible in their thoughts, they should place them before God and pray for freedom from those defects. They should also do the practice of meditation along with it.
(Complete Works of Ram Chandra, v. 3, p. 217)

It is not the beggar and the poor people on the streets who need our prayer. There is a God who looks after them. It is the millionaires, the rich people, the frauds who need our prayer because knowingly they have done it. They live in perpetual fear of damnation from which there is no possible redemption until they take the steps themselves. And they need our prayer most.
(P. Rajagopalachari, Principles of Sahaj Marg, v. 4, p. 65)

Pride or arrogance constitutes an additional link in the existing chain of egoism. As a safeguard against this gross evil one should keep himself directly in touch with God through sincere prayer as it is prescribed in our Mission.
(Complete Works of Ram Chandra, v. 2, p. 253)

 

Q: How can we pray for somebody ... ?
A: How can you pray? There is only one way to pray. Pray, 'May he be all right.' Sit with your eyes closed and pray to your Master or to God, 'Let Your blessing be with him.' You see, it is not right to pray. It is what I think. In Christianity you pray for everything, you see, 'Let him be well, let this man get rich, let that church be big,' but I don't believe in that sort of prayer. In fact, I don't believe in prayer at all, because God knows what to do, the Master knows what to do, so why prayer? We don't have to remind God that He should do something, you see. But in one way, prayer should be a reflection of our sympathy or love for the other person, so what we should pray is, 'May Your blessings be with this person,' it can be in life, it can be after life, isn't it?
(P. Rajagopalachari, Heart to Heart, v. 2, p. 214)

Another thing Babuji always said, "Nothing we do can help another soul, except prayer."

... when you ask for yourself it is begging, when you ask for somebody else it is never begging.
(P. Rajagopalachari, What Is Sahaj Marg, p. 44)

So I asked Babuji, "What should be the way? If at all I remember my dead people, what should I do about it?" Sometimes we have no control over our memory; we don't remember by choice. He said, "When you remember, pray to the Master, 'May that soul receive peace.' That is enough."
(P. Rajagopalachari, Principles of Sahaj Marg, v. III, p. 124)

Q: Can you say something about the right way to pray for a sick person?
PR: My general advice is that we should not distinguish between who deserves our prayer and who doesn't deserve our prayer ... it is wise to pray for all. Because I don't think we are really competent to decide who is going [to die], and if this going can be stopped by praying.
     The second thing is a little bit more difficult, because we are always concerned with human sympathy, human love, things like that: is it right to pray at all for such persons? Because if we have rightly understood the theory of samskaras, and that a person's life takes a particular course because of the samskaras, then the right understanding would seem to decide that we have no right to interfere in that process. Of course, I'm now only talking about abhyasis, and it is very important to understand this correctly because it has so many implications ... This brings us to an important division in our attitude: on one side we have the duty as human beings to help other human beings, and that duty is always with us. On the other side, we have to accept the divine will as the ultimate thing and leave it to it to decide what has to be done and not. I think the difficulty in perceiving this division is what raises so many questions in the West.
(P. Rajagopalachari, Role of the Master in Human Evolution, p. 152)