What happens at the “deepest” meditative state?

After having cultivated the Seven Factors of Enlightenment viz. sati (mindfulness), dhamma vicaya (analysis), viriya (persistence), which leads to pīti (rapture), then to passaddhi (serenity), which in turn leads to samadhi (concentration) and then to upekkhā (equanimity), if I has not been released from suffering (moksha) and is not being immediately heralded towards the shores of Nibbana, then I has chosen to remain grounded in the earth, in what the yogin term as a state of sahaja, I suppose similar to the Buddhist appreciation of upekkhā.

If I has realized upekkha (equanimity), then although choosing to remain embroiled in the day-to-day affairs of a normal, living being, I will still be pulled to the right and left of the path by the various impressions that seek to attach. The difference now is that these very same impressions simply wash away without effort.

What happens at the point of equanimity is most precisely, nothing. How I arrives there is by a keen, discriminating choice. How I arrive there, however, appears to have more to do with what I might only describe as surrender.

But once established on the placid lake of equanimity, the ripples of reality don’t really have so much pull as to remove you from your place there. There is no more seeking a deepest state of meditation. I cannot not be mindful anymore. I cannot not see and not know what is at every level of my being. Hence if there is a need to remove myself from one apprehension in favor of another, go deeper so to speak, as in relax to avoid the pain of a root canal for example, then the method is the aforementioned choice and surrender, and again, what happens at that point is most precisely, nothing.