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Dear murugappan,

Malam description:( SivagyAna SidhdhiyAr OF ARUL NANDI SIVACHARIYAR)

  NATURE OF A'NAVA MALA.

1. A'nava Mala, with its many Saktis, is one. Pervading through the numberless Jivas as the dirt in copper, it binds them from Jnana and Kriya. It also affords them the capacity for experience, and is ever the source of ignorance. NOTE:- The dirt that is inherent in copper can be removed once for all only by alchemical processes; and, when it is so removed, the copper remains no longer copper but is transformed into resplendent gold. In like manner, the Jiva that is affected by Mala can be freed from it only when Sivajnana is attained; and the Jiva that is so freed from Mala remains no longer a Jiva but attains Patitva merging into Siva. The illustration of dirt and copper is favourite with the Siddhanta and should, therefore, be carefully noted.

A'NAVA AND MAYA DIFFERENTIATED.

2. Do you say, 'There is no other entity as Mala (A'nava) it is only the effect of Maya.' Understand well that Maya causes Iccha, Jnana and Kriya to arise in the Jivas but A'nava causes the same to disappear, that A'nava is inherent in the Jivas but Maya is separate from them and, besides, manifesting itself as the universe, forms the body, senses, worlds and enjoyments. NOTE:- This forms an answer to the false creeds that identify Maya with A'nava Mala.

PURVA PAKSHA VADA.

3. As a black cloud hides from view the brilliant sun, so Maya veils Jnana and Kriya of the Jivas. The sun begins to shine in his full glory when the cloud vanishes. So, Jnana and Kriya begin to shine in the Jivas with the dissolution of the body.

PURVA PAKSHA VADA (CONTINUED) AND SIDDHANTA.

4. As the expansive light disappears when the cloud veils the sun, so Jnana and Kriya disappear when the body screens the Jivas. Siddhanta. Iccha, Jnana and Kriya are manifest in the Jivas when they are embodied. When they are not, nothing but darkness prevails. NOTE:- 'Embodied' includes both the gross and subtle bodies.

SIDDHANTA (CONTINUED).

5. What veils Jnana and Kriya of the Jivas is the A'nava (whose existence you ignored). Since it is commingled with the Jivas, it may also be said to be one of their qualities. Maya graciously provides the Jivas with the Tatvas from Kala downwards, so that they may shake off the shackles of ignorance. These two, therefore, are as opposed to each other as darkness and light. NOTE:- By commingled, it is to be understood that Mala is separable from the Jivas and by 'one of the qualities' that it is so very intimately connected with them. The word 'also' indicates that A'nava is not a quality of the Jivas. Vide following stanza.

JIVA AND MALA DIFFERENTIATED.

6. Do you mean that ignorance (avidya) is a quality of Purusha (Jiva)? Then, Purusha should be matter. Would you say that the defect in the eye of a blind man is a quality of the eye itself? Possessing ignorance as its attribute, Mala always remains matter. But Jiva is spirit (chit) which has Jnana for its quality. NOTE:- It is clearly shown by the illustration that Mala is a defect, not a quality of the Jivas.

HOW THE THREE MALAS ACT.

7. The three Malas - A'nava, Maya and Karma - delusive in their character, veil the true nature of the Jivas, and produce, in them, illusory enjoyments, bondage and capacity for experience as the sprout, bran and chaff in paddy. There are also two other Malas which we will point out presently. NOTE:- A'nava Mala, in conjunction with the efficient cause, provides the Jivas with 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 Jivas, as the bran favouring the growth coexists with the other ingredients. Karma being the material cause, affords enjoyments to the Jivas as the sprout becomes manifest by a power latent in it.

THE TWO OTHER MALAS.

8. One is Mayoya, which is the effect of Asuddha Maya; and the other is Trodayi, a Sakti of the Pure that commands the three Malas to perform their respective functions. So the learned say. These five Malas stand adhered to the Jivas. NOTE:- Mayeya is the Mala that limits Iccha, Jnana and Kriya of the all-pervading soul.

REINCARNATION OF THE JIVA.

9. The soul, affected by the five Malas - A'nava, Maya, Karma, Mayaya, and Trodayi - passes in a moment at the good Lord's behest, through the wheels of birth and death, on earth, the higher and the lower worlds, like the whirling fire brand and the whirlwind which cease not in their motion. NOTE:- 'At the good Lord's behest' shows the agent with whose grace the escape from the wheel of birth and death can be effected.

RARENESS OF THE JIVAS.

10. When we consider the case of a Jiva which, after passing through the eighty four hundred thousand kinds of yonis (embryo), of four fold nature as Andaja, Swetaja, Utbija and Sarayuja, becomes human born, we can but compare it with an individual who has with his own hands swum the wide ocean. NOTE: - It is to be noted that the human frame only is fir for the attainment of eternal freedom by the Jivas.

RARENESS OF A HIGH CLASS HUMAN BIRTH.

11. It is a great blessing to be born in a land where savages do not inhabit but the study of the four Vedas reigns supreme. Escaping birth among the lower classes of the human race, rare is it that one should be fortunate to be born among the people privileged to perform religious austerities, and to profess the Saiva Siddhanta religion without falling into the ways of other creeds.

RARENESS OF BECOMING A SAIVA.

12. Very rare is it that one should be so fortunate as to enter with meekness the Saiva creed unaffected by the pride of riches on the one side and escaping the littleness of poverty on the other. Those who can worship the crescent-crested Being, with the high Sivajnana, have attained His Grace. NOTE:- Riches are of various kinds as ranks, youth, learning, wealth and power. To be born poor is indeed miserable. It is desirable therefore that one should be rich in a moderate degree so that he may not go a begging; but, he must not, however, be proud of it. Such meekness cannot be obtained but by devotion to the Lord. Thus meekness and devotion are almost synonymous. Sivajnana - knowledge of Siva. Have attained expresses certainty.

Anal eroticism leads to obstinancy, rigidity, parsimony , cruelty and frugality..etc. The anal sadism leads to indecisiveness, untidiness, messiness, sadomasochism and procrastination etc.  Anal retentive: The negative reactions from their parents, such as early or harsh toilet training, can lead the child to become an anal-retentive personality. If the parents tried forcing the child to learn to control their bowel movements, the child may react by deliberately holding back in rebellion. They will form into an adult who hates mess, is obsessively tidy, punctual, and respectful to authority. These adults can sometimes be stubborn and be very careful over their money. Anal expulsive adult: The opposite of this adult would be the anal expulsive adult. This adult had a liberal toilet training as opposed to the above reaction. These adults as children usually went to the bathroom at inappropriate times. As a child they soiled their pants wherever they pleased in rebellion of using the toilet. They did not like to be told where and when they should use the toilet. This adult will want to share things with their peers and give things away. These adults can sometimes be messy, disorganized, and rebellious. They will also be inconsiderate of others feelings.  However, a child who has successfully completed this stage will be characterized as having used proper toilet training techniques throughout toilet training years and will successfully move on to the next stage of Freud's psychosexual developmental stages. Although the stage seems to be about proper toilet training, it is also about controlling behaviors and urges. A child needs to learn certain boundaries when he or she is young so that in the future there will not be contention regarding what is overstepping the boundaries. Anal stage related to cognitive psychology. According to the field of cognitive psychology which acknowledges the existence of internal mental states, Freud’s Anal Stage falls right into this category. These internal mental states are referring to belief, idea, motivation, and knowledge. Freud revolves the basis of his stages around these main ideas also. The result of whether a child completes this stage successfully or becomes fixated has a lot to do with the child’s knowledge of his or her past with their toilet training experience, the motivation he or she received from the parents during the stage, and the child’s own belief in how they should react to the situation. Cognitive psychology also focuses and studies on how people perceive, remember, and learn their surroundings, environment, and experiences. These are the three main reasons as to why a child will later on become either anal-retentive or anal-expulsive as an adult.

The anal stage development in the psyche is retained and manifests with  psychopathologies in adult life.Let us see how a similar problem exists in psychoanalysis for the  human beings in early childhood in the following chapter.

Affectionately

Gandhibabu