In Sahaja there is no duality; it is perfect like the sky.
The intuition of this ultimate truth destroys all attachment and it shines through the darkness of attachment like a full moon in the night.
Sahaja cannot be heard with the ears, neither can it be seen with the eyes;
It is not affected by air nor burnt by fire;
It is not wet in intense rain, it neither increases nor decreases,
It neither exists nor does it die out with the decay of the body;
The Sahaja bliss is only oneness of emotions – it is oneness in all.
Our mind and the vital wind are unsteady like the horse; but in the Sahaja-nature both of them remain steady.
When the mind thus ceases to function and all other ties are torn aside, all the differences in the nature of things vanish; and at that time there is neither the Brahman nor the Sudra.
Sahaja cannot be realized in any of its particular aspects – it is an intuition of the whole, the one underlying reality pervading and permeating all diversity.
As the truth of the lotus can never be found either in the stalk or in the leaves, or in the petals or in the smell of the lotus, or in the filament, - it lies rather in the totality of all these parts, - so also Sahaja is the totality which can only be realized in a perfectly non-dual state of mind.
From it originate all, in it all merge again, - but it itself is free from all existence and non-existence – it never originates at all.
Almost nothing is known of this saint, save that he lived in Bengal between the 8th and 10th centuries. It can be surmised that he was a Buddhist monk who became a wandering yogi, and, some say, the founder of the Sahajiya Buddhists.
Source: S.Das Gupta, Obscure religious cults (Calcutta:Mukhopadhyay, rev ed.,1969)