Innate impurity—Efficient cause of pain and pleasure

It is emphasized that the bran causes the sprout to germinate and grow as a crop only when the husk is present. If the husk is removed, the presence of bran and sprout does not result in germination. It is to be understood in the same way that maya makes it possible for the self to experience pleasure and pain in accordance with the law of karma due to the presence of the ignorance or impurity of the individual self. Hence, when the ignorance (anavamala) veiling the individual self ceases to exist, the presence of maya and karma no longer adds to the experience of pleasure and pain.

Shivajnana Munivar holds that the ‘anavamala ’ acts as the efficient cause in the process of the experience of pleasure and pain by the individual self. Karmamala is the material cause. Mayamala is the instrumental cause. The husk in the paddy induces the growth of the sprout therein. The bran aids the growth of the sprout out of the body; mayamala stands close to the individual self so as to have its body, instruments, world and enjoyment–Thanu, karana, Bhuvana and Bhoga . The individual self gets induced by maya to undergo the experience. Hence, mayamala is called the instrumental cause. The sprout stems out from the paddy. In the same way, karma mala creates the pleasure-pain experience. Hence it is the material cause.

However, Sivagraha Yogin, another commentator differs from the above view. He says that bran is in intimate union with rice grain and it resembles ‘anavamala ’ innate with the individual self. The husk is like maya which is comparatively apart from the individual self.^[1]

It may be seen that both Shivajnana Munivar and Sivagra Yogin accept that ‘anavamala ’ is the root cause of the troubles. Umapati Shivam explains in Tiruvarutpayan^[2] and Kodikkavi ,^[3] the presence of ‘anavamala ’ being innate within the individual self wherein God also dwells in.‘Anavamala ’ remains with the individual self in Advaita relation. The individual self can become free from ‘anavamala ’ without its inner nature becoming affected by it. It is similar to removal of husk without altering the nature of rice grain and also similar to removal of verdigris while copper remains unaffected.

It is also to be understood that the darkness of ‘anavamala ’ is bonded with the individual self along with the inner light of the individual self itself. It implies that the presence of ‘anavamala ’ in the individual self does not exclude the presence of God’s pure intelligence. Since God’s intelligence is unchangeable and is omnipresent, He remains unaffected in spite of the presence of ‘anavamala ’ in the individual self just like the darkness and light remain in the same place. It is similar to an umbrella which covers or hides a person/thing but it cannot cover or hide the sun itself. Thus, light and darkness share the same place; while one is preponderant, the other remains hidden. It is also to be noted that ‘anavamala ’ cannot lay down conditions to God, but God does the same for ‘anavamala ’ as well as maya and karma . Shivajnana bodam explains that the sun beam brings one lotus to blossom and another to close;^[4] in the same way the three malas carry out their duties through God–implying that the Grace of God functions as tirodhayi .

Though ‘anavamala ’ cannot lay down conditions to God, it is emphasized that the universe is created, maintained and destroyed with a view to eliminate mala residing within the individual self and God’s activity follows thereof. God does this function on His own will out of compassion towards the individual selves. Thus, the supremacy of God over everything else remains the same unaltered.

Footnotes and references:

[1]:

Mummalam nellinukku mulaiyodu thavidu umippol
Mammar seidhu anuvin unmai vadivinai maraithu nindru
Poimaisei Bhogabandha potthiruthuvangal pannum
Immalam mundrinodum irumalam isaippan innum .—Sivajnana-Siddhiyar-Parapakkam 86.
Anavamala , in conjunction with the efficient cause, provides the selfwith the capacity for experience as the chaff is the efficient cause of sprouting. Maya , being the instrumental cause, makes with its effects-bodies and senses, the bondage of the self, as the bran favouring the growth coexist with the other ingredients. Karma being the material cause affords enjoyment to the selfas the sprout becomes manifest by a power latent in it. This follows Shivajnana Yogi’s explanation. Other commentators differ as to which is which. Shivagra Yogi identifies bran with anava and maya with husk. And with this we are disposed to agree. Though both are coverings of the individual self, the connection of anava is much more immediate and the husk (Maya ) is useful in removing the bran (anava ) in pounding. All the three malas cause bandhan and cover the individual self like the sprout, bran and husk. Karma is the material cause (Mudhal Karanam ) causing immediately pleasures and pain, and called therefore cause of Bhoga .—Nallaswami Pillai J. M., commentary on SSP , (Dharmapuram Adhinam,1948), 98.

[2]:

Umankan pola voliyu migavirule
yamankan kanaavai.—Tiruvarutpayan 19.
Like the owl which cannot see even in bright sunlight, the individual selves (though present in God) cannot perceive God, owing to its connection with anava mala .

[3]:

Olikkum irulukkum ondre idamondru melidil ondru
Olikkum eninum iruladarathul uyirkuyiraith
Thelikkum arivu thigazhnthula thenum thirimalathe
Kulikkum uyirarul kudumpadikodi kattinane .—Kodikkavi.1.
Light dwells with darkness in the same place
One does conceal the other when strong,
And yet darkness can’t prevail.
The light of individual selves though shines
The individual self is plunged in Trimala;
So that the individual self may Grace attain
I hoist aloft the holy flag.
—Subramania Pillai K., Kodikkavi commentary , (Dharmapuram Adhinam, 1946).

[4]:

Nellirku umiyum nigazhsembi nir kalimpum
Sollir puthithandru thonmaiye; -valli
Mala kanmam andru ulavam; vallalalponval
Alar sogam sei kamalatthu am .—SB .2.3.
Mala, maya and karma will perform their functions in the mere presence of God just as lotus flowers open and fade in the presence of the sun.—Gangadaran, S., commentary on SB , (Pillaiyar Patti, Shivaneri Kazhagam 1997), 19.
Darkness from eternity bound up with individual selves, it is present in them along with the inner light and is still there today.
As the sun beam brings one lotus blossom to its unfolding, and another to its close, so the three malas carry out their duties through God.—bodha 2. 3.
“Here the commentator remarks that the word through indicates that tirodhayi Shakti does exist.”
Schomerus H. W, Shaiva Siddhanta , (Delhi, Motilal Banarasidas Publishers Private Limited, 1912), 102.