Jain Darshan Me Bhavya Aur Abhavya - Book Summary

Here's a comprehensive summary of the Jain text "Jain Darshan me Bhavya aur Abhavya" by Bansidhar Pandit:

The book "Jain Darshan me Bhavya aur Abhavya" (Bhavya and Abhavya in Jain Philosophy) by Bansidhar Pandit, published as part of the Z_Bansidhar_Pandit_Abhinandan_Granth, delves into the fundamental Jain concepts of Bhavya (those capable of attaining liberation) and Abhavya (those incapable of attaining liberation).

The text begins by addressing a viewpoint presented in the "Jain Jagat" newspaper on July 16, 1932. The editor of "Jain Jagat" questioned the distinction between Bhavya and Abhavya, suggesting it was a natural or inherent difference. The editor argued that since all souls possess the potential for Kevala Jnana (omniscience), even Abhavya souls, the distinction seemed unfounded. The editor even hypothesized that the concept of Abhavya might have been created to elevate the importance of Tirthankaras.

The author, Bansidhar Pandit, strongly refutes this view, asserting that the distinction between Bhavya and Abhavya as presented in Jain scriptures is real and based on the actual capacity to attain liberation.

Core Arguments and Explanations:

Capacity for Liberation: The fundamental difference lies in the inherent qualification or aptitude to attain Kevala Jnana and thus, liberation (moksha). Bhavyas possess this qualification, while Abhavyas do not.
Misunderstanding of "Potential": The author clarifies the statement that Abhavya souls also possess the potential for Kevala Jnana. This potential is understood as the inherent existence of Kevala Jnana (covered by karmas) as a characteristic of the soul's fundamental nature. It does not imply an ability to manifest Kevala Jnana.
Conditions for Manifestation: The manifestation of Kevala Jnana (and other purified qualities like Darshan, Charitra, Sukha, Virya) depends on the confluence of four factors:
1. Dravya (Substance): The soul itself.
2. Kshetra (Space): The location where it manifests.
3. Kala (Time): The specific time of manifestation.
4. Bhava (State): The purified state of the soul (e.g., a state of pure Kevala Jnana). When these four factors align in the present tense for a soul, Kevala Jnana manifests.
"Qualification" vs. "Manifestation": The term "qualification" (yogyata) refers to the state where these four factors are in a future potential state. Bhavyas possess this future potential for all four factors, leading to the manifestation of their pure qualities. Abhavyas lack this future potential, preventing the manifestation of their pure qualities.
The Cause of the Difference: The author explains that the development of this qualification for liberation does not happen simultaneously for all souls. If it did, all liberated souls would have attained moksha at the same time. Instead, each soul attains liberation at its own appropriate time. This implies that the actualization of this qualification occurs at a specific time for each individual.
The Nature of Time and Substance: The text uses the concept of "kalaanu" (time-atoms) to explain the process. Each substance undergoes sequential modifications (paryayas) in accordance with the flow of time. A soul is associated with karmas from an eternal beginning. A soul can exist in two states: one bound by karmas (sakarm) and one free from karmas (akarm). The transition to the akarm state signifies liberation.
The Rule of 608 Souls: The Jain doctrine states that 608 souls attain liberation in a period of six months and eight days. This statistical regularity is explained by the temporal progression of souls.
- Souls for whom the necessary conditions (Dravya, Kshetra, Kala, Bhava) have already occurred and have been released from karmas are Mukta (liberated).
- Souls for whom the necessary conditions will occur in the future are considered Bhavya. Their present state is still karmic, but they possess the future potential for liberation.
- The remaining souls, who lack this future potential for liberation, are designated as Abhavya. Their present and future modifications will remain karmic, and they will never attain a state free from karmas.
Abhavya Souls' Lack of Conditions: The text elaborates on why Abhavya souls lack the necessary conditions for liberation:
- Dravya (Substance): Their soul, even when considered in its entirety, is not conducive to liberation.
- Kshetra (Space): The space they inhabit or will inhabit is not suitable for their liberation.
- Kala (Time): Their temporal progression will never align with the conditions for liberation.
- Bhava (State): They will never attain the pure state required for liberation. Therefore, their future permutations will always be karmic, and they cannot achieve a state free from karmas.
Rejection of the "Mere Imagination" Theory: The author reiterates that the distinction is not an arbitrary creation but a reflection of the soul's inherent nature. The editor's assertion that the concept of Abhavya is unproductive is deemed incorrect.
Parinaamik (Inherent) Nature: The text addresses the classification of Bhavya and Abhavya as Parinaamik (inherent or natural) feelings. It explains that while the manifestation of purified states like Samyagdarshan (right faith) depends on the presence or absence of karmas, the underlying qualification for this manifestation is considered Parinaamik. This qualification is not caused by the upashama (subsidence), kshaya (destruction), or kshayopashama (subsidence-destruction) of karmas; rather, the karmic processes are caused by this qualification.
Universality of Bhavya and Abhavya in All Substances: The author extends the concept to other substances. For instance, Pudgala (matter) has the qualification for its own permutations but lacks the qualification for consciousness-related permutations. Thus, Pudgala is Bhavya in relation to its own permutations and Abhavya in relation to consciousness permutations. This inherent quality applies to all substances.
Difference in Souls: While other substances possess both Bhavya and Abhavya qualities without contradiction, in souls, these qualities (specifically, the qualification for liberation and the lack thereof) are mutually exclusive. A soul is either capable of liberation or not, leading to the distinction.
The Cessation of Qualification in Moksha: The author clarifies that while the qualification for liberation is inherent, its actualization leads to liberation. Once liberation is achieved, the qualification for it ceases to exist because the potential has been fully realized. This is why the Bhavya nature is considered to disappear in the state of moksha.

In essence, "Jain Darshan me Bhavya aur Abhavya" firmly establishes the reality and scriptural basis for the distinction between Bhavya and Abhavya souls in Jainism. It meticulously explains that this distinction is not arbitrary but rooted in the soul's inherent potential or lack thereof to attain the necessary conditions for liberation, a concept that is intrinsically linked to the soul's karmic journey and its ultimate spiritual transformation.