Shuddha Avastha

Shuddha avastha is a state of the self with pure and transformed existence showered by the Grace of God by ripening of anavamala and maturity of the self. It is the most important spiritual transition from empirical existence of sakala avastha to shuddha avastha . On maturity of the self, the function of Grace transfigures from the phase of screening indignation to one of sweeping benevolence.^[1]

There are three sets of karmas attached to the self: (i) the store of past karma (Sancita), (ii) the set of karmas pertaining to the present birth (Prarabdha), and (iii) the constellation of karmas bidding for the future (agami). All these three karmas become evenly balanced when the individual self comes of requisite spiritual maturity to have an attitude of indifference to the pleasure-pain tones of experience. The concealing Grace of God underlying sakala avastha and articulating its empirical existence ceases to conceal but reveals the true nature of things. This is technically called the Descent of Divine Grace.

The Descent of Divine Grace consequent on the achievement of ripeness of mala is graded and admits of various degrees. This is so in proportion to the gradual and progressive ripening of mala. Umapati Shivam refers to the four grades: (i) dull action or slow response, (ii) very dull action or very slow response, (iii) bright and fast action or fast response and (iv)very bright action or very fast response.^[2]

The selves of the highest order are fit for the most overwhelming Descent of Grace. Umapati Shivam says that God remains one with the consciousness of the individual self that has reached the Jnanapada .^[3] Its inner light appears directly in a visible form as preceptor and awakens true knowledge. It is freed from the delusion-ridden alternation between isolation of kevala and empirical experience of sakala .^[4] This knowledge grows further so as to cut off the bond totally.This life of growing knowledge is called shuddha avastha .^[5]

Regarding the competence of those in whom such life can be inculcated, Umapati Shivam says that they must have duly completed training in Carya, kriya and yoga and adopt the same throughout their life.

This chapter gives a description of the individual self, its existence due to its consciousness and intelligence. The behaviour of the self when it is associated with asat as though it is asat itself, without realizing the truth has also been explained. The behaviour of the self when it is associated with and abides by Grace of Sat and its enjoyment of the Bliss has also been explained. The states of the self (avasthas) in its causal form as well as in its active life have also been explained. The 36 tattvas and the nature (gunas) of the self have also been explained.

Footnotes and references:

[1]:

Mur cinamaruvu tirodhayi karunaiyagi —ibid

[2]:

Nadiya satthinibatham nalupatham Nannumvagai —Sivaprakasam 49

[3]:

... Ennariya gnanapatham Kudumavar dhamakkunarvai—ibid.

[4]:

The kevala referred to here is the one that obtains interspersed with sakalam and not the pre-sakala state of oneness with mala for the reason that in the sakala avastha itself is achieved freedom from kevala.—Siddalingaiah.T.B, op.cit.,318.

[5]:

The marks of shuddhavastha that are indicated by Umapati Shivam are equanimity of the twin karmas , Descent of Grace, the concrete bestowal of Grace in the form of the presence of a preceptor, freedom of knowledge from subjection to the two poles of oblivion and remembrance, removal of deconditioning from the effects of the multiple bonds and the efflorescence of knowledge.—ibid.