In the various schools of Shaivism, such as Kashmir Shaivism, Siddhanta Shaivism, and others, the concept of malas or impurities is fundamental to understanding the nature of the individual Self (jiva) and its relationship with the ultimate reality, Shiva. These malas are seen as obstacles that veil the true nature of the Self and hinder spiritual realization.
Anava Mala: This impurity arises from the inherent limitation
experienced by the individual Self. Despite being essentially Shiva, the
individual identifies with the limited body-mind complex, thus veiling their
true nature. This limitation is termed anavamala.
Mayiyamala: Maya, the power of Shiva, is responsible for the
creation of the phenomenal world with its multitude of objects, names, and
forms. Mayiyamala refers to the impurity brought about by maya, wherein the
individual perceives the multiplicity of the world as real and becomes
entangled in it. This entanglement further obscures the awareness of the true
nature of the Self.
Karma Mala: Karma, the accumulated effects of past actions
from previous lives, contributes to the impurity known as karmamala. This mala
binds the individual to the cycle of birth and death (samsara) and influences
their experiences and circumstances in the present life.
The recognition and transcendence of these malas are central
to the path of spiritual liberation (moksha) in Shaivism. Practices such as
self-inquiry, devotion (bhakti), meditation, and the grace of a realized
teacher (guru) are emphasized to overcome these impurities and realize one's
innate unity with Shiva, the ultimate reality. Through spiritual practices and
the grace of Shiva, the individual can gradually dissolve these impurities and
attain liberation, realizing their true nature as identical with the divine.