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Q. What is the definition of sanyama-asanyata ?
A. Those living beings who are asanyata (non-restrained) despite being sanyama (restrained) also.
Q. The sanyama living being cannot be asanyata, and vice versa as these terms are mutually contradictory. Hence, is there the possibility of the existence of this fifth spiritual stage?
A. There is no contrariety in agreeing to the existence of restraint and nonrestraint in a single living being. Because, the factors for their origin are different. The restraint is caused due to the abstinence of violence of mobile beings and the nonrestraint is caused due to non-abstinence of violence of the non-mobile beings. It is also stated in the GJ verse 31: "The living being is said to be rstrained-cum-nonrestrained who is abstained from violence of mobile beings and is non-abstained from violence of the non-mobile beings at the same time despite his faith in the Jinas and their sermons."
Verse14 describes the sixth stage of pramāda (nonvigilant) sanyama (restraint):
Pamatta-sanjadā - 14
In general, there are pramāda sanyama (non-vigilantly restrained) living beings.
Q. What is the definition of the term pramāda sanyama?
A. It is intoxication by prosperity (mada-mad; pra-posperity). In contrast, restrained living beings violence in a proper.
Q. If the sixth stagers are pramādis (non-vigilant) they can not be restrained as they can not know the true nature of their self. If they are restrained, they can not be non-vigilant as the restraint can be there only
when the non-vigilance goes away. Hence, how could there be a
spiritual stage like the sixth one?
are
A. Five sins - himsa, asatya, stealing, nonchastity and parigraha not annihilated by pramāda (non-vigilance), which, however, may cause some flaws or mutilations in the sanyama (restraint).
Q. How it could be ascertained that flawed sanyama pramāda (restrained-nonvigilant) is intended and not the kṣiņa sanyama pramāda (restraint-destroying nonvigilance) in this sixth spiritual stage?
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