The Master states that surrender is the surest and easiest way to attain the Goal. This is to be done in a natural manner without the idea of 'self' in the background. It should not be cultivated by forced or mechanical means. The person who has been able to effect total self-surrender is in the state of 'living dead'. After this is attained nothing really remains to be achieved by the abhyasi. Now he will be in close touch with Reality all the time and there will be a continuous flow of the current of divine effulgence to him without any break. In this way the problem of life can be solved in the easiest and most efficacious way.

Next comes the method to be followed for the purpose. It is by making an offering of one's tiny heart to the Great Master. This brings him naturally to the state of absorption in Absolute Reality. For effecting the surrender of heart a simple but firm act of will is all that is required. The lighter and finer the will more effective shall it be in its working. Once this is accomplished the attitude of renunciation sets in right from the first day. An example from the Itihasa, Ramayana, is that of Vibhishana, brother of the Asura king Ravana, when he left everything, his wife, his brothers, kith and kin and at great personal risk took refuge at the feet of Lord Rama. That shows the renunciation of Vibhishana to whom nothing else mattered but the feet of the Lord at that time of grave crisis of the soul. The Lord also was quick to grant him refuge against strident objections that he is from the enemy camp and not only that crowned him the king of Lanka then and there.

The Master defines self-surrender as the state of complete resignation to the will of the Master with total disregard of self. The state of negation is entered into when a permanency is achieved in the state of surrender. The devotee who has surrendered thus begins to attract the flow of the highest divine force from his Master. The Master Sri Ramchandraji is the ideal example of a person who has effected the perfect surrender and He has given the hallmarks of a truly surrendered person. His will is totally subordinated to his Master's will and he thinks or does only that which is his Master's will ordains. He feels that nothing belongs to him and everything in his possession is held as His Maser's trust and he does everything thinking that to be his Master's bidding. He says that the abhyasi should submit to His Master thinking Him to be a superhuman being, loving Him with devotion faith and reverence trying to attract His attention and favour.

But it is not to be thought the state of surrender talked about can be easily achieved. The Master relates, how at the very sight of His Master he felt Him to be the one he has been seeking all along and not only that, He was the person to whom everything of his had to be surrendered. He was able to do that supreme offering of his all to His Master in that single act and at that moment. The Master is a noble exception. All ordinary aspirants have to practice the elementary rules of devotion for effecting the complete negation of senses and faculties. The meaning here, however is not the extinction of the same but elimination of the idea of ownership and doership and acting entirely in the spirit of dedication of each and every activity to one's Master or God. Lord Krishna exhorts Arjuna in the Gita to renounce every Dharma and surrender to Him alone. Earlier Arjuna is advised to act in the thought of the Lord, with love and devotion to Him and dedicating the act to Him without hesitation and the idea of right or wrong. The slave has no freedom to judge whether the act is justified or not, he has to merely follow the bidding of his Master.

There are various stages to be crossed before we come to the state of real surrender. It starts from the Dasa bhava (attitude of a servant) when the person accepts the Master followed by the stage of Bhakti culminating in the attitude of prapatti (surrender). It is to be noted that we talk of a gati as in prapanna gati, saranagati, gati meaning movement. A movement propelled and governed by the attitude of the person who has surrendered everything at the feet of the Master. As has been pointed out elsewhere, we are not remaining stationary at the feet, the word in Sanskrit used is charanau saranam prapadye and not padau. The true saranya is one who has taken the Master to be sole refuge, that is ananyatva or not having any other choice in the matter. To such a person the Lord grants abhaya, freedom from fear from all beings (as assured by Lord Rama) and relief from the burden of all sin (as assured by Lord Krishna to Arjuna).

The Master talks about two categories of disciples, namely, Manmatha and Gurumatha. The first category approach the Master for deriving some worldly benefits or in the hope that they will develop some magical powers with which they will be able to gather a crowd of followers and establish a profitable Gurudom. They follow their own agenda and if their desires are not fulfilled they leave the Master. They have least interest in adhering to the teachings of the Master and live up to the ideals and expectations of the Master. They are always on the lookout for gaining some immediate advantage or position of influence and if these are not in sight are quick to depart. The disciples of the Gurumatha type, however, are true followers and anxious to please the Master in every way possible. Every wish of the Master is a command for them. They cannot even dream of disobedience to the Master. The Master points out that we start from obedience first and graduate to the state of submission to the will of the Master in every manner and this matures to the state of surrender.

The Master mentions Bharata, brother of Lord Rama as a beautiful example of surrender. When Lord Rama was being persuaded by the people of Ayodhya to return to the kingdom, Rama replies that if Bharata were to ask Him to return He would do so. Bharata responds simply that it is not for him to command but to follow.

Summing up, we find that the Master defines the responsibility of the abhyasi in this Chapter, and expects every person, who would like to be called an abhyasi and who expects to be served by the Master, to follow His directives strictly. The abhyasi should cultivate non-attachment first of all, practice meditation, cleaning, offer prayer, cultivate constant remembrance, love and devotion. The most important aspect of the role of Abhyasi is that he should surrender his all to the Master, which alone paves the way to success in the path of spirituality. In this respect all aspirants should try to emulate the example of the Great Master Himself.