Why Should One Pray ?
Translations by AJ Vekaria
Many people are heard to say: "I believe in God and virtuous life, I do my duty I am honest and charitable. But I do not believe in all these rituals organized religions want us to do. And I don't think it is there, he will look after everyone and we do not have to ask him for anything. Prayer is just a sort of flattery. God does not expect us to pray to him. You can't please Him by flattery". This may appear to be a rational and reasonable argument. But it is not quite
so. Let us see how we can counter this argument.
Firstly let us find out what we know about the name or form of god. Let us consider only those aspects of God on which there is universal agreement. Briefly stated, God is kind and benevolent, omnipotent and omnipresent. These aspects of God are universally accepted and no religion in the world refuses any of these except you to pray to Him? Will He shower his mercies on you only if you pray to Him? This is the question many people may ask. Will not the God be pleased with you if you are a good man and will he not look after you even if you do not pray to Him?
Yes, IF you are really honest, kind, dutiful, sincere, service-minded, disciplined and have all the virtues and none of the vices definitely God will look after you. But how can you be all that? The world is full of temptations. However virtuous a man may be there if likelihood of committing sins, of succumbing to the temptations and God cannot be expected to tolerate ADHARMA. Is it not then necessary for a man to think of God, for then alone he can save himself from committing sins? If one has to get the thought of God on such occasions, one has to spend sometime in meditating on God and his prayers to God "O, LORD LEAD US NOT TO TEMPTATION" is more directed to himself (a sort of auto suggestion) than to God. For God has given you a free will, This prayer, if regularly done, cannot but give you tremendous will-power to The thought of God can desist you from doing wrong.
Secondly, when do most people pray? Of course, when they are in grief. "God, save me!" is a very common prayer. What purpose does this prayer serve? If you believe in KARMA, you have to face the results of your actions, enjoy or suffer depending on your actions. God, when you cannot escape the results of the past Karma? argument. But what should you do when in great trouble when you have nothing else to look for? If you go to someone and tell him all your troubles, the person may show some sympathy, may offer you some help, but not every time. There are some occasions when no one can help you and your telling someone all about your troubles may give you relief but you are actually hurting the other person by making him listen to all the unpleasant things. So pray to God, "Oh, God, save me !" When you say God is all powerful and merciful, is it not reasonable to except Him to forgive you and save you from the troubles, the results of your past action? Of course, you MUST be sincere and genuinely repent for what you have done and if so, God will forgive you, provided you will not repeat the wrong acts for which you were made to suffer. One may argue that even this is not necessary. God will automatically forgive you and save you even from your troubles which are the results of your KARMA. if you are now good, virtuous etc. But by praying to God at such times, are you not again re-assuring yourself that there is god who alone can and will save you? Will not that give you confidence and courage to boost your morale and enable you to withstand all the miseries? Here again the prayer is more directed to yourself than towards God.
So prayer is no flattery of God. It is very much necessary for us to lead a virtuous life and to withstand all the trials and tribulations in life. But praying to God (in whichever form you figure Him in Your mind and whichever form it pleases you, whichever method you adopt-chanting his name, singing in praise of Him, offering flowers etc., visiting temples and prostrating before the deity- all are equally effective) everyday you develop a habit of remembering God always which could stop you from committing wrongful acts and also give you the courage and confidence to bear all the miseries because you constantly remember that God is there to forgive you and save you.
Like the moon during the lighted fortnight, calamities increases for him who is a slave to his senses. The king who wishes to control his counselors before controlling his own self, or the king who wishes to subdue his adversaries before controlling his counselors, fights a losing battle, losing his strength. A king should first subdue his own self. He will then never fail to subdue his counselors and later his enemies. Great prosperity waits upon him who has subjugated his senses, or controlled his soul, or who is capable of punishing all offenders, or who acts with discernment or who is blessed with patience.
Sunday, September 13, 2009
Paths to the Highway
Paths to the Highway
A common western view is that India is ascetic, otherworldly and life denying. This is however not true. India has not condemned enjoyment as evil. Hindu scriptures claim that there is nothing wrong with pleasure; it is one of the legitimate ends in life, but one must see that pleasure is fulfilled as richly and aesthetically as possible.
It is inevitable that when man pursues pleasure he must one day realise that pleasure is not all that he wants. A man of maturity knows that pleasure is not wicked, however he does conclude that it is too trivial to satisfy man’s total nature.
Hindu philosophy knows that one cannot gain by suppressing desire or by imagining that it does not exist.
All Hinduism asks is that one has an awareness of the above facts. Then one can go after desire and pleasure in a prudent manner and deal with people and circumstances with the fair play it deserves.
During the stage where man is involved in pursuing worldly goals a Spiritual master is not likely to disturb the aspirant beyond offering some suggestions as to how to deal with the mundane problems of his everyday life.
When man follows the desire of fame and wealth to its hilt, another stage unfolds in his life when he asks: "Is this all? Am I going to leave all this that I own or have achieved behind, when I die?"
Man realises deeply that he does not want to die. Sometimes one may find oneself driven to suicide but no one really feels happy about dying.
Man wants to be immortal and man seeks Joy. These two desires together coin into one word Mukti or Liberation -- a liberation from the sorrows of Life and Death.
Hinduism not only promises infinite being and infinite joy but also claims that they are already his.
Why is this then not obvious, one may argue?
The Hindu sages claim that the reason that we are not aware of the infinite joy that is within us is because of the dust of distraction and false ideas that cover the light of our infinite centre.
Jesus Christ also claims that the "Kingdom of God is within you."
The Three Pathways
But how does one reach that Infinite Ocean of Bliss which is now hidden deep within us.
How does one start his journey towards divine perfection?
The Hindus have prescribed three different paths to purify one’s personality and to guide people to a higher state of being.
If the goal is one, should there not be one path to it?
Different starting point is determined by the kind of person one is, by the kind of personality one possesses.
There are, according to Hindu analysis, three different kinds of persons.
Some are basically reflective; their way to God would be through knowledge.
The second kind is primarily emotional. Their way to God would be through Devotion and Love.
The third kind is essentially active. Their way to God would be through work and service.
The Path of Knowledge
Such people follow where their Intellect leads. By prolonged intensive reflection such personalities touch upon the unchanging element in themselves, which Hindus call the atman.
By constant introspection they pierce through the various identifications of the roles, that they have played, i.e. as father, as son, friend, husband etc.
By doing so they touch upon true self, which is synonymous with peace and joy. With it they finally identify and merge.
Bhakti Marg - The way to God through love.
This path is dominated totally by Love. Love for love’s sake and not for any other ulterior motive. This love for God will automatically weaken the world’s grip of attachment and desires.
This path knows only to give of oneself totally without asking for anything in return.
Karma Marg - The Way to God through Action
It is needless to state that the human body was made and meant for action. People who are idle or made to retire from their profession are generally not very happy personalities.
Hinduism does not believe that one must take to the woods in order to worship. We must in fact turn each activity of ours into a thoughtful movement, which takes us closer to God and to our ultimate goal.
One must come to feel that one is only an instrument through which God’s work is done. That way the ego is kept at bay. One must work like a person who loves and does everything for his beloved seeking nothing for himself but taking pleasure in service alone.
Activity is an essential function of life and when one looks closely it becomes obvious that the way of knowledge and the way of devotion are both complementary. Both are required to round up a personality to perfection.
Hence the conclusion, one may be predominantly a follower of one path, but all the paths must eventually join into one main Highway.
A common western view is that India is ascetic, otherworldly and life denying. This is however not true. India has not condemned enjoyment as evil. Hindu scriptures claim that there is nothing wrong with pleasure; it is one of the legitimate ends in life, but one must see that pleasure is fulfilled as richly and aesthetically as possible.
It is inevitable that when man pursues pleasure he must one day realise that pleasure is not all that he wants. A man of maturity knows that pleasure is not wicked, however he does conclude that it is too trivial to satisfy man’s total nature.
Hindu philosophy knows that one cannot gain by suppressing desire or by imagining that it does not exist.
All Hinduism asks is that one has an awareness of the above facts. Then one can go after desire and pleasure in a prudent manner and deal with people and circumstances with the fair play it deserves.
During the stage where man is involved in pursuing worldly goals a Spiritual master is not likely to disturb the aspirant beyond offering some suggestions as to how to deal with the mundane problems of his everyday life.
When man follows the desire of fame and wealth to its hilt, another stage unfolds in his life when he asks: "Is this all? Am I going to leave all this that I own or have achieved behind, when I die?"
Man realises deeply that he does not want to die. Sometimes one may find oneself driven to suicide but no one really feels happy about dying.
Man wants to be immortal and man seeks Joy. These two desires together coin into one word Mukti or Liberation -- a liberation from the sorrows of Life and Death.
Hinduism not only promises infinite being and infinite joy but also claims that they are already his.
Why is this then not obvious, one may argue?
The Hindu sages claim that the reason that we are not aware of the infinite joy that is within us is because of the dust of distraction and false ideas that cover the light of our infinite centre.
Jesus Christ also claims that the "Kingdom of God is within you."
The Three Pathways
But how does one reach that Infinite Ocean of Bliss which is now hidden deep within us.
How does one start his journey towards divine perfection?
The Hindus have prescribed three different paths to purify one’s personality and to guide people to a higher state of being.
If the goal is one, should there not be one path to it?
Different starting point is determined by the kind of person one is, by the kind of personality one possesses.
There are, according to Hindu analysis, three different kinds of persons.
Some are basically reflective; their way to God would be through knowledge.
The second kind is primarily emotional. Their way to God would be through Devotion and Love.
The third kind is essentially active. Their way to God would be through work and service.
The Path of Knowledge
Such people follow where their Intellect leads. By prolonged intensive reflection such personalities touch upon the unchanging element in themselves, which Hindus call the atman.
By constant introspection they pierce through the various identifications of the roles, that they have played, i.e. as father, as son, friend, husband etc.
By doing so they touch upon true self, which is synonymous with peace and joy. With it they finally identify and merge.
Bhakti Marg - The way to God through love.
This path is dominated totally by Love. Love for love’s sake and not for any other ulterior motive. This love for God will automatically weaken the world’s grip of attachment and desires.
This path knows only to give of oneself totally without asking for anything in return.
Karma Marg - The Way to God through Action
It is needless to state that the human body was made and meant for action. People who are idle or made to retire from their profession are generally not very happy personalities.
Hinduism does not believe that one must take to the woods in order to worship. We must in fact turn each activity of ours into a thoughtful movement, which takes us closer to God and to our ultimate goal.
One must come to feel that one is only an instrument through which God’s work is done. That way the ego is kept at bay. One must work like a person who loves and does everything for his beloved seeking nothing for himself but taking pleasure in service alone.
Activity is an essential function of life and when one looks closely it becomes obvious that the way of knowledge and the way of devotion are both complementary. Both are required to round up a personality to perfection.
Hence the conclusion, one may be predominantly a follower of one path, but all the paths must eventually join into one main Highway.
About Shree Krishna Pranami Dharma
Shri Prannath Mission Publications
Please Contact:Shri Prannath Mission Publications72, Sidhartha Enclave, Ring Road,New Delhi - 110014.India.Tel. # (011) 6845230Acharya Shri KrishnamanijiKhijda Mandir, Jamnagar, Gujarat.India.Tel. # (0288) 60034Shri MohanpriyacharyajiMangaldham, KalimpongWest BengalIndia.Tel. # (03552) 55891Shri Kailash Agrawal2, Nazir Wadi, Juhu,BombayIndia.Tel. # (022) 6114140
Daily PrayerBy Mohan Priyacharyaji
Kirantan - The divine Symphony of Mahamati PrannathBy Dr. Raj Kumar Arora
The Search WithinBy Dr. Anil Mehta
The Meeting PointBy Dr. Anil Mehta
Gems from Mahamati - Part I & Part IIBy K.K.Mehta
Souvenir Books - 1992, 1994, 1996, 1998, 2000
Bhajans and Prayer Book
Please Contact:For Prannath Vani PublicationsDR. Anil Mehta4708, Panorama DriveBakersfield, CA 93306U.S.A.Tel. # 805-872-7784
In Nepal Contact:- Nawatandham, Gothatar, Kathmandu, Nepal
Please Contact:Shri Prannath Mission Publications72, Sidhartha Enclave, Ring Road,New Delhi - 110014.India.Tel. # (011) 6845230Acharya Shri KrishnamanijiKhijda Mandir, Jamnagar, Gujarat.India.Tel. # (0288) 60034Shri MohanpriyacharyajiMangaldham, KalimpongWest BengalIndia.Tel. # (03552) 55891Shri Kailash Agrawal2, Nazir Wadi, Juhu,BombayIndia.Tel. # (022) 6114140
Daily PrayerBy Mohan Priyacharyaji
Kirantan - The divine Symphony of Mahamati PrannathBy Dr. Raj Kumar Arora
The Search WithinBy Dr. Anil Mehta
The Meeting PointBy Dr. Anil Mehta
Gems from Mahamati - Part I & Part IIBy K.K.Mehta
Souvenir Books - 1992, 1994, 1996, 1998, 2000
Bhajans and Prayer Book
Please Contact:For Prannath Vani PublicationsDR. Anil Mehta4708, Panorama DriveBakersfield, CA 93306U.S.A.Tel. # 805-872-7784
In Nepal Contact:- Nawatandham, Gothatar, Kathmandu, Nepal