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A. There is no possibility of sanyama (restraint) in the presence of kşiņa sanyama pramāda in the sixth stage and therefore, it ascertains that it is only the flawed pramāda (novigilance) is intended in here.
Q. Out of the five modes, which bhāva (mode) is in this stage? A. There is kşayopaupasamika bhāva (destruction-cum-subsidential) in this stage as sanyama (restraint) is caused due to [i] udayabhavi (nonfruitional) karmic drippings of the currently existing kşiņa kaşāya [ii] subsidence of existing karmic future fruition [ii] result of the gathering
passion.
Q. When sanyama (restraint) is there due to gathering passion, why it is not stated that there is audayika bhāva (fruitional mode or volition) in this stage ? A. Because, sanyama is not caused only as a result of gleaning passion.
Q. What is then the function of the fruition of the karma of gleaning passion here? A. It mutilates sanyama only. It is also said in the GJ verse 33: “The living being is called pramāda sanyama (nonvigilantly restrained) who manifests and non-manifests physically and psychically); conduct oneself and adheres to mahāvratās."
The next verse describes the seventh spiritual stage of guarded sanyama (restraint) among all the types of kşayopaupasamika (destruction-cumsubsidential restraints):
Appamatta-sanjadā -15 In general, there are apramat-sanyat (vigilantly restraint) living beings.
Q. Who are apramat-sanyats ? A. They are those whose restraint is devoid of pramāda (nonvigilance). It is also said in the GJ verse 46: "The living being -- who has destroyed all pramāda; conducts oneself with vows and attributes; and absorbs in meditation (of the third and fourth type), but holds steady without going up or down the spiritual ladder -- is called apramatsanyat."
The next verse describes the eight spiritual stage:
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