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Dear murugappan,
The next important stage in the saiva siddhantha process is the “malaparibaham”. After the satisfactory completion of the” iru vinai oppu” this next stage happens for the individual in the process of journey of the mind inwards.
Malaparibaham leads to cleaning of the soul . the process gives birth to painful states which are called “avathai”.
Let us see the basics of malaparibaham now.

SUFFERINGS OF THE SOUL IN SAIVASIDDHANTHAM : “THE MALA-PARIBAHAM”(மலபரிபாகம்): IN REFERENCE TO SIVAGNANA SIDDHIAR.
In studying saiva siddhantha  we come across four major stages. They are
1.PASA STATE (பாசம்)
2.PASU STATE (பசு)
3.PATI STATE (பதி)
4.SADHANA STATE( சாதனம் )
The study when begins with pasa state we find that the soul(jeeva) suffers from pasathalais(pasa=attachments; thalais=strings). The pasa are described as 3 kinds of pasamala(mala=feces). The pasa mala are 
1.ANAVA (ஆணவம்)
2.KANMA (கன்மம்)
3.MAYA (மாயம்)
SIVAGNANASIDDHIYAR (சிவஞானசித்தியார்)was written by Arul nandhi(அருள்நந்தி சிவாச்சாரியார்) It is the most comprehensive siddhantha treatise . He describes the  malam qualities.

 Siddhiyar:
  THIS is the second of the fourteen Siddhanta Sastras, and its author was the disciple of the Great Meikanda Deva and his best expender. Sivagnana Botham is called the "Muthal Nul" or Revealed Book, and this work is called the "Vazhi Nul" containing the best and the most lucid elucidation of Meikanda Deva's short and concise aphorisms. The author is the second of the Santhana Achariyas in canonized Saints of the Saivas, and his date may be with more or less accuracy fixed at about 1200 A.D. He is author of another short work called "Irupairupakthu" (இருபா இருபஃது), in which he states some of the most puzzling problems in Indian Philosophy in the form of questions addressed to his master, in such a form that the answers themselves are transparent. Arul Nandi Siva Chariya was his name after he met and was initiated by his master Meikanda Deva and his other name was Sakalagama Pandithar, which seems however not to be his real name but one conferred on him for his vast crudition and researches in the Saivite lore. And there can be no doubt that he has displayed in his works all his vast learning and knowledge, and 'Siddhiar' stands out as the bulkiest and most learned contribution in the field of Philosophy in the vast Tamil; and will bear comparison in that respect with the best production in Sanskrit. Umapathi Siva Chariya includes this among the best six books, required for a man to perfect himself in Tamil, namely Tiruvalluvar, with (Parimelalagar's commentary), Devaram and Tiruvachakam, Tolkapiyam, Sekkilar's Periapuranam, Sivagnana Siddhi. Many are the praises sung of him and his work and of these we select two.

Anava kanma and maya in siddhiyar:
  ஆணவந்தான் அநாதிஅந்த மடையா தாகும் 
அடையின்அந்த ஆன்மாவும் அழியுமெனிற் செம்பிற் 
காணலுறுங் களிம்பிரத குளிகைபரி சிக்கக் 
கழியுஞ்செம் புருநிற்கக் கண்டோ மன்றே 
தாணுவின்தன் கழலணையத் தவிரும்மலந் தவிர்ந்தால் 
தான்சுத்த னாயிருக்கை முத்திஅரன் தாளைப் 
பூணவேண் டுவதொன்று மில்லையெனின் அருக்கன் 
புகுதஇருள் போம்அடியிற் பொருந்தமலம் போமே.            

நெல்லினுக்குத் தவிடுமிகள் அநாதி யாயே 
நெல்லைவிட்டு நீங்கும்வகை நின்றநிலை நிகழ்த்தீர் 
சொல்லியிடில் துகளற்ற அரிசியின்பா லில்லை 
தொக்கிருந்து மற்றொருநெல் தோன்றி டாவாம் 
மெல்லஇவை விடுமறவே இவைபோல அணுவை 
மேவுமல முடல்கன்மம் அநாதிவிட்டே நீங்கும் 
நல்லசிவ முத்தியின்கட் பெத்தான் மாவை 
நணுகிநிற்கு மாதலால் நாசமுமின் றாமே.                    

எவ்விடத்தும் இறையடியை இன்றியமைந் தொன்றை 
அறிந்தியற்றி யிடாஉயிர்க ளிறைவன் றானும் 
செவ்விதினின் உளம்புகுந்து செய்தியெலாம் உணர்ந்து 
சேட்டிப்பித் தெங்குமாய்ச் செறிந்து நிற்பன் 
இவ்வுயிர்கள் தோற்றும்போ தவனையின்றித் தோற்றா 
இவற்றினுக்கம் முதலெழுத்துக் கெல்லாமாய் நிற்கும் 
அவ்வுயிர்போல் நின்றிடுவன் ஆத லால்நாம் 
அரன்டியை அகன்றுநிற்ப தெங்கே யாமே.                           


  கலைஆதி மண் அந்தம் காணில் அவை மாயை
நிலையாவாம், தீபமே போல--- அலையாமல்
ஞானத்தை முன்னுணர்ந்து நாடில் அதுதனுவாம்
தானத்தின் வேறாகும் தான்.


First let us see what ANAVA means ,

1.it blinds the knowledge of the soul
2.it is knowledgeless
3.it corrupts the soul and makes it an orphan(anadhai) (அனாதி)
4.it is lifeless
5.it is powerfull and unitary
6.it is responsible for division of the soul into
     a)vignanakalar: anava+soul விஞ்ஞானகலர்
     b)pralayakalar: anava+kanma+soul பிரளயகலர்
     c)sakalar: anava+kanma+maya+soul சகலர்
7.it splits the soul and perishes it
8.it is responsible 3 kinds of AVASTHAIS(distress)
     a)kevala: lower state
     b)sakala: physical and mental agony
     c)suddha: problems from contamination and cleanlesness.
9.it is certain and diffuse
10.it causes atomness(smallness)
11.it has the potentials to
a) reduce the soul to the nature of pasu
b) blinds knowledge
c) kills the soul
d) drowses
e) contaminates
f) darkens
g) produces ignorance
h) blocks the progress of soul towards the supreme(pati)

Now we shall pass on to the qualities of MAYA from SIVAGNANABODHAM (venba7) .   The maya is the part of siva and is imparted on the soul by him. It illuminates the soul impartially  or partially. It acts independently from anava or kanma. Thus we have two principal types of maya. They are,
1. Suddha maya (சுத்தமாயை)
2. Asuddha maya(அசுத்தமாயை)
3.The KANMA consists of external penuries of the soul namely, (கன்மம்)
1.AGAMYA: from body,mind or verbal. (ஆகாமியம்)
2.SANJITHA: by pava or punya deeds (சஞ்சிதம்;பாவ,புண்ணியங்கள்)
3.PRARTHA: natural processes like birth, illness, death ..etc. (பிரார்த்தம்)
The anava,kanma and maya are the three malams(மலம்). They have to be removed. The process has two ways . They are elimination and retention.  Depending upon the propulsion or retropulsion the soul suffers. The status malam and its progress is thus vital in siddhantham.
Affectionately ,
Gandhiram

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