It is interesting to note that the Master thought it necessary to bring about a book solely dedicated to the 'Role of Abhyasi' nearly 25 years after the system had been unveiled to the public. In the beginning and for quite sometime the feeling had prevailed amongst the practicants of the system that in Sri Ramchandra's Rajayoga, the entire responsibility of bringing about the spiritual transformation in the practicant lay squarely with the Master. While it is true that in this system of modified Rajayoga the Master's support is very crucial for the spiritual unfoldment in the abhyasi, the abhyasi by no means can ignore his responsibility. He is the seeker interested in achieving the goal he has set for himself. He must be quite clear about the goal, what it is to achieve the state of oneness with God. Having set the goal, he has to make up his mind to go after it and as it is said in the Third Commandment in the system, he shall not stop till it is attained. If he is to be called a true follower, he has to meticulously act in obedience and full compliance with the Ten Commandments in letter and spirit understanding their true import and significance. He should observe all the practices, meditation, cleaning and prayer as laid down in the system. As strongly recommended by the Master, he should be regular in keeping his appointments with his trainer, attend satsanghs and maintain his spiritual diary which will be shown to his trainer periodically to enable appropriate training to be imparted to him.

The Master begins the subject by emphasizing the need for cultivating the spirit of non-attachment by the abhyasi as without it, it is impossible for him to disengage from the clutches of Maya, the veiling power of God. The Master does not advocate physical renunciation or non-possession of things for this purpose. Having been born in this world, one has his duties towards it as well as towards God, the source from whom all this has come about. Being in the Grihastashrama does not bar one from making attempts to realize the ultimate, rather in the words of the Master, this station in life is best suited for equipping oneself for achieving perfection. It provides the opportunity for cultivating titiksha or endurance; the taunts and rebukes one receives from the family members go a long way in practising humility and the feeling of gairat or attributing wrongdoing to oneself instead of blaming the other. According to the Master, it is only when a person marries he knows what it is to love and be loved. Many feel that to achieve the aim of a spiritual life it is necessary to go to the forest and do penance and undergo severe austerities. The crises one faces in a family life setting are equivalent to a thousand penances if one is prepared to sacrifice his comforts and privileges to make the others happy. Renunciation is actually a frame of mind arising when one contemplates the transitoriness of the things created and gets attached to the unchanging Reality behind all appearance. As is mentioned in the Isa Upanishad it is by sacrifice of the feeling of possessiveness alone one can be truly happy. Once the realization is had in the heart that everything in this world is pervaded by Him and has been created by Him, there is no ground to believe that anything is his; he has no rights of possession over anything. If we can cultivate the sense of duty and perform action dedicating everything to the Master without any feeling of attraction or repulsion we are in a way away from worldly ties and have renounced the world in a true sense. This is Vairagya in the proper sense of the term and once we are stabilized in this state of mind we are free from desires feeling contented with whatever we have. The end of desire means stopping of the formation of samskars. Now it remains to undergo the effect of the previously formed samskars or impressions or prarabdha, which are to be worn out during the course of this life. Nature too helps us in the process by creating the field for bhog in order to remove the impressions of our thoughts and actions from the causal body and when these coverings melt away we begin to assume finer forms of existence.

None born in this world is free from misery and suffering. Pleasure and pain both contribute to misery. It is undue attachment, which causes misery. The sense of ownership and doership are responsible for the development of undue attachment. Actually both the spiritual world and the material world should go side by side glittering equally. We benefit doubly by doing all the household duties and maintaining at the same time an unbroken contact with and devotion to the Reality in the inner core of the heart. This is what is called by the Master as flying with both wings. It is usually believed that performing worldly duties and adhering to sadhana for achieving the union with the Absolute are mutually contradictory objectives. Actually it turns out that it is not so provided we are guided and supported by a Master of calibre on the path. And especially when the individual mind is united with the Stir or the First mind of God as it happens in the Sri Ramchandra's Rajayoga through Pranahuti, the mind becomes in course of time capable of listening to the voice of God, or conscience and has no difficulty in negotiating the arduous path towards perfection in the midst of the trials and tribulations of a worldly life. The Master says that the real state of Vairagya dawns only when one is wholly diverted towards God. It is to be noted that this is a gradual process initiated and sustained by the attachment developed towards the Goal or Master. As a result the abhyasi loses body-consciousness by and by and subsequently the soul-consciousness as well. The condition of 'living dead' is entered into. This, however, should not be taken to mean that an unnatural state of inertness or numbness is experienced all the time making one unfit for leading an active and useful life. Unnecessary preoccupation with the body and its state of health or ill health is removed. There is a profound clarity in his mind as to the goal and as he becomes more and more focussed on to it he loses sight of the existence of the body, mind or soul. When the state of balanced functioning sets in we find that everything takes care of itself. As the Master has pointed out misery, suffering, states of happiness or enjoyment are all the result of the bhog of one's own samskars. To some extent we also have to share in the sufferings and happiness of those related to us in this life due to karmic connections developed from past lives. Only when we get involved too much in the happenings around us with the sense of doership and ownership and meddle with the unfolding of the bhog we sink deeper into the morass. All of Nature works in utter tranquility making us suspect whether It exists even. Silent and smooth functioning is its hallmark. Only when nuisance is caused to its working by the inappropriate functioning of the human will that has divorced itself from the line of divinity, we hear its groanings. The very purpose of the Descent of the Supreme Personality is to restore the balance, which has been rudely disturbed by the unchecked and tumultuous functioning of the misdirected tendencies of the human mind.

The preliminary state of Vairagya is achieved through the diversion of the downward current to the right towards the Atman by the trainer in this system of modified Rajayoga. The subtler and finer stages of Vairagya are attained with continued practice, corresponding to the mergence in the knots in the heart and mind regions.