Page 27 - Complete Works of Dr. KCV Volume 1

Prayer
I shall presume to discuss the general lines of the meaning of prayer and the essence of prayer in this system of Sri Ramchandra's Raja Yoga.
We all know that prayer has been the most efficacious way by which one could approach God. And it is invaluable in the ordinary practice of all religions. There are all sorts of prayers, all kinds of prayers, and these prayers of all sorts and kinds are admitted as valid by several religions. Therefore in our ordinary life we are expected to pray even for the material things of this world, as well as for the fulfillment of our very cherished desires. We are also sometimes praying for the establishment of dharma in this world, and prevailing of the righteous conduct over unrighteous conduct. Lastly there are prayers for the ultimate emancipation of man from the bondages of this world. These four kinds of prayer may be said to be of the artha, kama, dharma and moksha varieties, in the technical language of our country.
In all religions people do pray. The second question, which usually crops up, is to whom are we to pray for these benefits. Normally any man of discernment would ask a man who can give wealth to give wealth; ask one who can grant your desires to give your desires; ask one who can protect dharma to protect dharma; and ask him who can grant liberation for liberation. This discernment is very evident in our country, especially in Hinduism. Therefore, we have had gods of wealth to whom we have prayed; gods of kama to whom we have prayed; gods or protectors of dharma to whom we have appealed; and gods who can grant liberation.
So, so long as those four people were distinguished there are four ultimate gods for these four purposes. But the concept of one God began to develop in our minds, and we thought that artha, which is wealth, or power which is got from any god, if it is not capable of producing dharma or liberation, is self-defeating and capable of causing misery. So also if you ask for desires which will not promote dharma or emancipation, we are in pretty great difficulties of misery. Similarly when dharma has been asked for without its capacity to give you moksha as freedom, well we said it is not worthwhile.