Samayik means a state of equanimity of the Self (Atma samadasha). There are mainly two kinds of samayiks. One is a worldly (vyavahar) samayik in which one becomes the doer of that action (samayik) and keeps his mind still for forty-eight minutes (one gunthanu). And the samayik of the Akram path means the ‘self’ becomes the Self and then ‘sees’ the ‘self’- file no. 1. The Lord has called that Atma samayik. Param Pujya Dada Bhagwan (Dadashri) says that the Self verily is samayik, and having attained the Self, if one remains in the five Agnas, it is a constant samayik. In the Akram path, it is for the purpose of emptying the pending karmic stock as well as for maintaining pure applied awareness (shuddha upayoga), that samayik is to be done. In doing samayik, as it becomes clearer, one may even attain spashta vedan of Atma. That is why this samayik is considered invaluable. Hence, Akram’s samayik is beyond this world (alaukik). ...

This Akram Vignan takes away the support of karma with the Knowledge of ‘I am pure Soul (Shuddhatma)’ and ‘I am not the doer; vyavasthit (scientific circumstantial evidences) is’; therefore one’s state of doer-sufferer (karta-bhokta) no longer remains. The moment the other person is believed to be the doer, attachment-abhorrence (raag-dwesh) are bound to occur immediately, which eventually result in the intent of doership and karmic bondage. At that time, if the Gnan (Self knowledge) arises that in reality, the other person is Shuddhatma, and the one talking is a ‘tape record’, whatever happened is vyavasthit, then there is complete intent of non-doership (akartabhaav), attachment-abhorrence does not take place, and karma is not bound. Such awareness should prevail five to twenty-five times a day. Then one becomes free from the entanglements of doership. With this, one will attain the clear and distinct experience of the Self (spashta vedan). ...

Absence of wandering of the chit is the religion of all religions. If you attain this state, the cycle of transmigration into life after life will come to an end. There is liberation when the mind becomes free of all conflicts.Liberation is through real religion. When the life becomes conflict-free then one comes closer to moksha. How can one become conflict-free? The Gnani Purush burns the seed of conflict in the fire of knowledge; thereafter conflict does not arise. Circumstance is one evidentiary instrument for arising conflict in the life. But because of one’s own wrong belief, believing the other as the doer, by seeing others as faulty, by not getting the results as per one’s wish, the internal state changes because of ego, and because of all these, conflicts arise. All the energies of a human being get veiled due to this ego only. If the ego remains within ‘normality,’ there would not be any conflicts in the worldly life. ...

In this era of the time cycle, the matchless Gnani Purush absolutely revered Dadashri has manifested in Bharat Kshetra. The speech of the Gnani Purush is beneficial for the entire world; it liberates from all kinds of suffering. His speech purges the disease. The uniqueness of his speech is that it arises based on the worthiness of the other person. His speech flowed in such a way that the other person’s mind became content, and the rest of the work would keep happening through his spiritual powers (sidhhi). If there is awe (ahobhaav) towards the statements of the Gnani Purush, then one starts becoming the absolute Self (Paramatma)! If just a single word of the Gnani Purush is grasped and taken to heart, then that word can lead all the way to liberation;with such tremendous power of words,expounding upon both the real and relative,Dadashri’s speech has flowed. ...

‘Arati’ in the Hindu tradition, is considered to be an important medium for the devotional worship of God. Here, in the Akram path, after the Self has awakened, what is the purpose, importance and benefit of doing arati? Dadashri says, Trimantra-Vidhi-Arati are devotional praises of the awakened One.It is a way of respecting those that are jagrut, showing love for them, and pleasing them. Bhakti of the jagrut is bhakti of the manifest awakened Oneand it is essential in attaining moksha. The aratis that are done here, of Lord Shri Simandhar Swami and Dada Bhagwan, are of the manifest absolute Self only. Through this arati, the mind is focused, artadhyan and raudradhyan are halted, worries dissipate forever, and the whole day remains peaceful. Through this arati there are no conflicts in the home, the environment within the home is that of purity and bliss, and everyone including the children obtain good values. ...