Anavamala is non-destructable

After explaining the advaitic union with anava of the self in sakala avastha and with God in the state of liberation during shuddha avastha, Umapati Shivam says that the anavamala is eternal and hence it cannot be destroyed. So, when the self obtains the Divine Wisdom, the anava remains as an entity but it has lost its strength and influence upon the self. It is similar to the unseen darkness existing in the space where the light prevails everywhere.

In his philosophical argument, Umapati Shivam raises the question regarding the end of karma during the liberation. The store of karma-sancita (merits and demerits) normally gives rise to a chain of birth and death; but the preceptor makes them impotent like fried seeds. The prarabdha karma continues to affect the body, as the existing body has been provided for enjoying the fruits of the same; but it does not affect the self which is guided by Divine Wisdom.The agamiyakarma arising out of experience shall be destroyed by the Wisdom acting like a fire.^[1]

Here it is pertinent to consider the Shivayoga [shivayogam]—the union of self with God—as explained in the tenth sutra of Shivajnanabodham [sivajnanabodham]. Meikandarsays that God was always with the self even in kevala and sakala avasthas , but it appeared that the self only existed in the hidden presence of God Himself. In the same way, in shuddhavastha ,the self should be one with God as though it does not exist, but actually existing within His Divine Wisdom. Such an existence of the self shall enable the anava, karma , and maya to go without any strength and finally cease their activity.^[2]

The eleventh sutra of Shivajnana-bodham brings out the intrinsic nature and values of Bliss (Shiva-Bhoga [bhogam]). It says that as the self enables the eye to see and itself sees, so Lord enables the self to know and He also knows. This advaitic knowledge and undying love will unite the self to His feet. God remains with the self inseparably and enables it to know the objects. This help, out of compassion towards the self, continues in its sakala and shuddha avastha . The self gets moved by His compassion and Grace, remains in unending and unqualified love ([...],and thereby enjoys the Eternal Bliss of His Feet.^[3]

Footnotes and references:

[1]:

Ellaiyil piravi nalgum iruvinai yeriser vitthin
Ollaiyil agalum;yendravudal pazhavinaigal uttum
Thollaiyil varudhal bholat thondriru vinaiyadhu undel
Alloli puraiyum gnantthazhal ura azhindhu pome .—Sivaprakasam 89.

[2]:

Avanethaneagiya anneri
Yeganagi iraipani nirka,
Malam, mayai thannodu valvinai indre .—Shivajnana-Bodam 10.

[3]:

Kanum kannukkuk kattum ulampol
Kana ullatthaik kandu kattalin
Ayara anbin arankazhal selume .—Shivajnana-Bodam 11.
Anbum Shivamum irandenbar arivilar
Anbe Shivamavadhu arum arigilar
Anbe Shivamavadhu arum arindhapin
Anbe Shivamai amarndhirun dhare .—Tirumandiram 27.