The Master goes on to describe the great significance of prayer and its importance in the practice of Sri Ramchandra's Rajayoga. Prayer, in the words of the Great Master, remains the most important and unfailing means of success. It establishes the link between the Holy Divine and us. In this system of modified Rajayoga, prayer is to be offered before one starts his Puja. This is done by mentally repeating the prayer once or twice and meditating on the meaning of the words. The prayer is a brief one and is simple and direct. We are used to offering long-drawn and convoluted prayers in exotic Sanskrit accompanied by colorful and complicated rituals to keep evil at bay, get protection from the elements, get rid of disease, beget children and lead a life of enjoyment in this world and the next. We have a large pantheon of gods and goddesses each having his or her jurisdiction over a particular aspect, i.e., Lakshmi for wealth, Ganesh for removal of obstacles and so on. The words in praise of the god to whom the prayer is addressed, are in the nature of flattery as mostly either the gods do not really deserve them or we do not have the conviction in what we utter or both. Usually there is an implied contract between the votary and the god in question, as the god will get such and such offering if the requirement of the votary is met.

Any prayer can be seen to be composed essentially of three parts, namely, the first stating the aim, the second the obstacles visualized by the beneficiary in realizing the aim and the third addressing the power being prayed to as the only competent one for removing the obstacles in the way and making possible the realization of the votary's aim. Though God is the Goal, He in His absolute form is inaccessible to a large majority of us. When He takes a human form and especially the form of a Great Master, such as Sri Ramchandraji Maharaj, He becomes amenable for worship and being adopted as the Goal to be attained by human beings. Further human beings can relate properly only with a fellow being and be moulded by him. Again it is only a human who can understand and sympathize with the problems of another who is struggling on the path of evolution. The fact that the Master, a fellow human being who led the life of an ordinary grihastha, achieved the highest state possible to man encourages one to step forward onto the steep and slippery path of realization.

Thus the first line in the prayer mentions the Master of calibre who has established a deep and enduring connection with the Absolute as the Goal of human life. The second one mentions the obstacles, that is, our being slaves to our wishes. Here the accountability is seen to rest with the aspirant himself. He has to play his role and incidentally, this section of the book is dedicated to that aspect. The wishes and the actions taken in fulfilling them add layers upon layers of grossness to the soul literally weighing it down and keep it securely bound to the world wherein alone those wishes could be fulfilled and enjoyed by the holder of such wishes. The import of the line is that the aspirant must recognize that his wishes for obtaining and enjoying the things of this world diverts his attention from the real goal. His vision is clouded and he is prevented from duly exerting for the attainment of the real goal. As has been pointed out elsewhere the wishes pertain to the physical and the vital and include the wishes of those to whom we are attached as well. Unless Viveka and Vairagya arise in the aspirant through right practice, the aspirant cannot even realize that it is the slavery to wishes, which is standing between him and the realization of the final objective. Obviously a clear understanding of the Goal of life is a must and is the indispensable precursor to the above realization. Satsang with the Master and elevated souls helps one in achieving goal clarity and resolving to get rid of the wishes. Wishes must turn into aspiration for achieving the highest through liberating oneself from the clutches of Maya and tearing the veils of egoism.

The third line describes the state of realization in the aspirant that Master, who is defined as the Goal in the first line is Himself the all powerful means for getting to that final stage, which is one of complete negation. This is the state of self-surrender, in which the abhyasi feels utter helplessness seeing his abject state of being a slave to wishes and the great heights of subtlety and sublimity he has to ascend. At the same time he realizes the greatness of the Master and His capacity to deliver him into the brighter world and thereby implores the Master for His Mercy and Grace. If one could create the state implied by the last line nothing else remains to be done. The abhyasi would have negated himself creating a vacuum which would thereon be filled up by Him alone and if the state were to be maintained throughout then that is the state even the devas and sages have earnestly aspired for but failed to achieve.

The Tenth Commandment prescribes the method of offering the prayer to the Great Master. This is to be offered at bedtime and at the end of all the day's activities and when we are seeking a well-deserved rest. Sleep is a mini pralaya as the mind or attention is withdrawn from the organs and is reverted to the deeper core of one's being. Medical science has not been able to explain why organisms need to sleep. The spiritualist says that it is God's plan to give the mind and ego a deep rest by involving them into the indwelling Self, which is of the nature of Bliss, so that the wearied instruments of bhog will be rejuvenated for another round of experience. In deep sleep the person experiences ineffable bliss though he is not consciously aware of the experience. That is also the reason why we are advised not to awaken any one suddenly from deep sleep. As Swami Vivekananda put it, the difference between sleep and samadhi is that in the experiencing of the latter, the soul is illumined and is able to shed its bondage whereas sleep plunges the soul in the mire of tamas every time.

The Master exhorts us to recapitulate our actions, thoughts and words at bedtime and see whether we have transgressed the commandments which as sincere abhyasis we have agreed to comply with in letter and spirit. Feeling the presence of the Supreme Master, we are then asked to seek forgiveness in a repentant mood all the while seeking Master's grace. We should earnestly resolve not to repeat the wrongs committed. In His commentary on this Commandment, the Master says that the mood of repentance causes a jerk nearest the Centre itself and the Master starts feeling that the abhyasi is after all not in the wrong. The grace flows down removing the effect of the wrong committed. The Master further says that the mood while offering the prayer should be that of a most miserable man laying down his miseries with a deeply afflicted heart before the Great Master all the time imploring Him with tearful eyes for His Mercy and Grace. Then only he becomes a deserving aspirant whose prayer never goes unanswered.

There are many bhavas or ways of loving God such as with the paternal sentiment (pitru), friendly sentiment (sakhya), treating Him as one's child (vatsalya) and so on. The Master states that the most efficacious manner of loving Him is to have Him as the Beloved, we being the lovers. Slowly the roles get reversed, He becoming the lover and we the beloved. Though this is a very advanced and blessed stage, there remains much more to be attained which only a life of practicality can reveal. The reason why prayer is to be offered with a heart full of love and devotion (2nd Commandment) is only then a vacuum is created in the abhyasi's heart which is then filled up by His grace. The Master makes the point that when the world emerged in its present form, the central point was deeply rooted in everything in manifestation. Since this is a part of the Supreme, our attention is drawn towards the Source. In prayer we try to reach up to the same central point which is possible only when we can create a similar state within. This is possible through steady practice. The hint here is that the state of negation and perfect resignation to the divine will is to be achieved. 'Be like dead in the hands of the dresser', as the Master will put it. If a strong craving can be created and maintained in the heart then one is in the state of prayer though this requires continuous practice to achieve it. Once a man enters this state even for a moment his prayer is granted. After one is stabilized in the state of prayer as above he needs only to keep up constant remembrance and that too in a way he is not conscious about it.

Thus the prayer in this system is not the ordinary one of begging but asking of the Supreme Divine His very state and nothing less than that and for achieving that end be prepared to lose everything called one's own including the individuality of the seeking self. This is the highest form prayer can attain and the Master would like us not to offer any other type of prayer and we should not even think of offering it to any penultimate principle.