WHY PRAY?

WHY PRAY?
(Sri Kanchi Mahaswami’s Discourses-
Translation by P N Ramachandran)

There are differences of opinion on the question, why should one pray to God? In His own words, Bhagavad Gita states as follows in vii, 16.

चतुर्विधा भजन्ते मां जना सुकॄतिनोऽर्जुन
आर्तो जिन्जासुरथार्थी झानी च भरतर्षभ

Chaturvidha Bhajanthe Maam Sukrutino Arjuna
Aarto Jinjaasu Arthaarthee Jnaanee Cha Bharatharshabha

Sri Krishna says: Four classes of people worship me: One who thinks of Me at the time of distress; One who yearns for the knowledge of Godhead; the third who seeks after worldly riches, and the fourth who looks for God in all possible places - he yearns for nothing.

Persons of the first category are praying to God in the faith that one cannot achieve anything by oneself, and that god’s grace is above all else. This is a desirable mental attitude. Men usually boast themselves of their abilities. Some of these, on occasions, start praying to God in the faith that one cannot achieve anything by oneself, and His grace is above all else. This is a desirable mental attitude. In day to day life, one comes across many difficulties. If one can ignore these and indulge in intense devotion to God that is indeed a very good mindset. But who can remain in that frame of mind? We conduct our lives in the belief that the universe and our bodies are real. In such circumstances, any problem such as defeat, ignomy, disease, debts etc. does pain us. If at a future date, we are able to ignore such problems in the firm faith that these are indeed “maya” (illusion) that will be great. Be that as it may. But, in practice, we do suffer when such difficulties arise.

The second category of devotees yearns for the knowledge of the atman. They may, like the first category, directly pray for spiritual knowledge; or they may indirectly think of the various auspicious forms and attitudes of the Supreme God. In fact Sri Sankaracharya had commended intensive devotion for this level only. By stages the devotee’s mind will become more and more concentrated on the attribute-less, formless Supreme God and attain oneness with the same. The fourth stage is the ultimate aim. To reach there, the second category of devotee prays to God.

Some persons, after fulfilling their normal requirements, contribute to charities. Such contributions are quite desirable since these charities meet essential requirements of the society. Persons of third category may pray for additional wealth to donate to such charitable purposes. This may be acceptable to a certain extent. In’’Sarasvatya Lakshmya’’ (penultimate sloka of ‘’Saundaryalahari’’), Sri Sankaracharya says: The devotee of the divine mother will be blessed with full wisdom and (its consequential) good character, great wealth and the sense to use it in an ethical manner, most attractive physical beauty and long life and (the implied) good health to enjoy these worldly gifts. These ideal benefits will lead the devotee to search for inner peace. He will gradually realise the futility of thirsting after wisdom, wealth, beauty of form and long life: Cured of ignorance, he will become disinterested in worldly things and will, ultimately enjoy release from samsara (constantly repeating cycle of birth and death) and attain moksha (liberation.) This indicates that up-to a stage, prayers of this category too are alright.

If anyone can remain unaffected by the day-to-day problems of life and continue to show devotion to God without any expectation of results, it will be well and good. But in reality this is not possible. We seem to be in the hands of some illusory force. Sri Sankaracharya has said: Maha Maya Visvam Bramayasi (Soundaryalahari-97.) Persons who remain unaffected by the difficulties in life are very few in number. For the remaining majority, praying to God for relief from these difficulties seems to be a correct attitude. As Krishna says in Gita, vii, 11, Dharma Viruddho Bhootheshu Kaamoasmi Bharatharshabha, so long as these are unopposed to dharma, I am in the legitimate desire of people. Thus God will accept prayers of this category of devotees at that stage.

In the fourth stage, that of Jnani (seer), there is no duality between the devotee and God. Though he appears to be performing acts in the world, the seer is, in fact, in the unattached meditative state. The advaita (non-duality) tracts describe the seer’s meditative state as nirvikalpa samadi; and his active state as sahaja samadi. However he may appear to us otherwise, the seer does not have such conscience of mind and action. His riddance of the attribute of the mind remains unaffected. Following Krishna’s advice in Gita, vii, 19, Vasudevas sarvamithi, the seer enjoys every thing in the world as another different form of God’s play. In Bhajagovindam, Sri Sankaracharya repeats the expression Nandathi thrice; the seer always rejoices in the ecstasy of Supreme God and remains happy. For the seer though apparently conscious of the outside world, finds no difference between the two states of samadi.
As stated in the Vedas he sees the omniscient Narayana, Vasudeva, Paramatma everywhere. He yearns for nothing. But he has an instinctive love of God – this is described as Ahaithuki Bhakti (motiveless devotion) by Sukhabrahma Rishi. Even if he is attacked with sword or knife, the seer will not pray for protection. For at that moment also, his consciousness (that he is not the body but the Atma) will not leave him. So he continues to be devoted to God without any specific objective for prayer.

If prayer as a habit for any purpose whatever develops, then in due course it will lead to prayer only for spiritual development. Do we always get what we pray for? Sometimes some prayers remain unfulfilled. But we do not give up devotion to God for that reason only. These bits of prayers appear to lead to some peace of mind. There have been very few cases indeed of persons turning atheists on account of non-fulfilment of prayer. Devotion to God, even for attainment of worldly benefits, will never become non-existent in any way. It may perhaps remain undeveloped but it will not certainly cease to be. For the above reasons Sri Krishna has stated that like the seeker of knowledge of the Atman and the seer who has already attained such knowledge, the first and third categories of devotees too are His worshippers. He has further termed all these as Sukritina (those who perform good deeds.) Later in Gita, vii, 18, he again classifies all of them as Udara (noble persons.)

What to pray for, for our spiritual benefit, is enumerated in the first sloka of Shatpadi Stotram.

Please see "Kshamaa - Pardon" for the first sloka of Shatpadi Stotram.