Sri Bhagavan explained to a retired Judge of the High Court some points in the “Upadesa Saram” as follows:—
(1) Meditation should remain unbroken as a current. If unbroken it is called or kundalini sakti.
(2) The mind may be latent and merge in the Self; it must necessarily rise up again; after it rises up one finds oneself only as ever before. For in this state the mental predispositions are present there in latent form to remanifest under favourable conditions.
(3) Again the mind activities can be completely destroyed. This differs from the former mind, for here the attachment is lost, never to reappear. Even though the man sees the world after he has been in the state, the world will be taken only at its worth, that is to say it is the phenomenon of the One Reality. The True Being can be realised only in samādhi; what was then is also now. Otherwise it cannot be Reality or Ever-present Being. What was in samādhi is here and now too. Hold it and it is your Natural condition of Being. Samādhi practice must lead to it. Otherwise how can nirvikalpa samādhi be of any use in which a man remains as a log of wood? He must necessarily rise up from it sometime or other and face the world. But in sahaja samādhi he remains unaffected by the world.
So many pictures pass over the cinema screen; fire burns away everything; water drenches all; but the screen remains unaffected. The scenes are only phenomena which pass away leaving the screen as it was. Similarly the world phenomena simply pass on before the , leaving him unaffected?
You may say that people find pain or pleasure in worldly phenomena. It is owing to superimposition. This must not happen. With this end in view practice is made.
Practice lies in one of the two courses: devotion or knowledge. Even these are not the goals. must be gained; it must be continuously practised until sahaja samādhi results. Then there remains nothing more to do.