Siddha Knowledge Systems: Part 3

In this previous post, we looked at the concept of Pasu-Pati-Pasha. Let us learn more from the Siddhas!

Here we look at the "tri" concepts of Anava-Karma-Maya Malam and Charyai-Kriyai-Yogam

Mummalam: 3 Malas or impurities

Mummalam refers to the three fundamental bonds or limitations that keep the jīvātma (individual self) in bondage and prevent it from realizing its oneness with Pati (the Supreme Lord, Śiva). These are called āṇava mala, karma mala, and māyā mala. They are collectively referred to as Pāśa (bond), which holds the Pashu (bound Jivatma) away from Pati until they are removed through divine grace.

1. Āṇava Mala (ஆணவமலம்) – The Impurity of Ego or Primal Ignorance

• Considered the first and deepest impurity of the Jivatma.

• It is the root cause of the jīvātma’s ignorance of its true nature.

• Makes the jīvātma feel “I am separate from Śiva” — producing individuality, limitation, and a sense of incompleteness.

• Compared to a veil or darkness that covers the inherent knowledge and bliss of the Jivatma.

• Even after other impurities are removed, this one is said to linger until Śiva’s grace fully dispels it.

2. Karma Mala (கர்மமலம்) – The Impurity of Action and Its Results

• Refers to the karmic deposits accumulated through countless births.

• Every action (physical, verbal, mental) leaves an imprint, and these determine the jīvātma’s future experiences, births, and circumstances.

• Karma mala binds the Jivatma to the cycle of saṃsāra (birth and death) until actions are exhausted through experience, penance, and grace.

• It functions like a chain—each action forging new links.

3. Māyā Mala (மாயமலம்) – The Impurity of Illusion and Material Attachment

• Māyā here is not mere “illusion,” but the principle of materiality that creates the world of names and forms.

• Māyā mala makes the jīvātma become attached to the body, possessions, relationships, and transient experiences.

• It diverts attention outward, preventing inner realization of the self’s divine nature.

• This impurity is responsible for the jīvātma's identifying with prakṛti (matter) instead of Śiva-tattva (spiritual essence).

How They Are Removed

Śaiva Siddhānta teaches that these three malas are removed in stages:

1. Māyā mala is overcome through jñāna (knowledge) and disciplined living.

2. Karma mala is exhausted through right action, worship, penance, and the blessings of the Guru.

3. Āṇava mala is destroyed only by the direct grace of Śiva leading to liberation (mokṣa).

---

அப்பணி செஞ்சடை ஆதி புராதனன்

முப்புரஞ் செற்றனன் என்பார்கள் மூடர்கள்

முப்புரம் ஆவது மும்மல காரியம்

அப்புறம் எய்தமை யாரறி வாரே! - திருமூலர் (343)

This verse from Tirumandiram uses the well-known Śaiva image of the “burning of the three cities” (tripura dahana) to express an inner spiritual truth. On the surface, the “Primal Lord with matted crimson locks” evokes Śiva’s iconic form—His jata adorned with the sacred Ganga, the crescent moon, and glowing with divine energy.

The true “Three Cities” are not outer structures but the three malas—āṇava mala (ego and primal ignorance), karma mala (bond of action and its results), and māyā mala (illusion and material attachment). These are the inner fortresses that bind the jīvātma and keep it from realizing oneness with Śiva.

Thus, the real tripura dahana is an inner process: the destruction of these three impurities through spiritual discipline, devotion, and above all, Śiva’s grace. When these are burned away, the Jivatma stands free in its pure state. And yet, the Siddhar points out, the supreme reality that follows—the state beyond bondage and even beyond liberation—is something only the truly realized can know. It cannot be grasped by intellectual discussion or by those who see only the outer story.

---

Charyai Kriyai Yogam

These are three successive stages of spiritual practice that lead a devotee toward the ultimate stage of unison with Śiva. They are also called mārga (paths) because each is a way of approaching Pati (the Lord, Śiva) according to the devotee’s maturity and readiness.

Charyai

• This is the outer path of service.

• It includes actions such as cleaning and maintaining the temple, gathering flowers, preparing lamps, assisting in rituals, helping other devotees, and serving the Guru.

• The focus is selfless action offered to Śiva without expectation of reward.

• Caryai develops humility, discipline, and a devotional attitude, purifying the jīvātma’s conduct and preparing it for deeper worship.

Kriyai

• This is the path of conscious ritual worship.

• It involves performing pūjā, abhisheka (ritual bathing of the Liṅga), offering flowers, chanting mantras, singing hymns, and observing sacred vows (vrata).

• The relationship with Śiva here is more intimate—like that of a son serving a father.

• Kriyai refines the heart through love-filled worship, turning ritual into a living dialogue with the Divine.

Yogam

• This is the inner path of meditation and union.

• The devotee moves from outward rituals to inward contemplation, practicing meditation (dhyāna), breath regulation (prāṇāyāma), mantra repetition (japa), and visualization of Śiva in the heart.

• Here, the jīvātma begins to experience the presence of Śiva within, progressing toward oneness in awareness and bliss.

Summary

• Charyai – Serving Śiva outwardly with the body.

• Kriyai – Worshipping Śiva with heart and ritual.

• Yogam – Meditating on Śiva within the mind.

These three paths gradually lead to Jñānam, where the final impurity (āṇava mala) is destroyed through Śiva’s grace, and the Jivatma attains liberation.