Dear Shri Mehul Turakhia and Shri Pankaj Jain,
Let soul secure samyakthva.
Sub: Bhavya suol and Moksha.
Ref: Sat 29th Oct. 2004.
Nice to hear that �every bhavya will attain Moksha�
but there are innumerous bhavya souls remain as
bhavyas for ever. The question that by the passage of
time a day will encounter no bhavya soul by Shravika
is natural corollary.
The same is explained hereunder:
29th Oct. 2004
Quote: Shri Mehul Turakhia:
�It is found in Bhagawati Ang agam that , Jayanti
asks Mahavir swami, whether all the Bhavya Jiva will
The reply is affirmative . After that she asks if that
whether the loka will be devoid of Bhavya jiva. The
negative. Later , the clarification given is that it
is like Akash
pradesh shreni. Just as if we keep on counting each
molecule) on the space line, the turn of all pradesh
will come, and
yet there are infinite pradesh beyond the one which is
similarly all Bhavya jiva will attain moksha. This is
more to be
interpreted from anekant as mentioned earlier. But
defines the continuity of Loka with samsari jiva as
continuitiy of attainment of Moksha in infinite future
tense and yet
no end of loka. This is actual nature of universe .�
�your point is correct, every bhavya jiva will have to
attain samyaktva before attaining moksh, there is no
dispute to that.�
Before we get into the crux of the issue let us have
some preliminaries cleared.
Sankya - countable, asankya - countless, and ananth -
These are the words used to signify the quantity by
Well, Jina Dharma is endless what is the understanding
of the word �endless�. It is simply that there is no
end at all and it cannot be reached at all and
attempting to find an end for the endless is just like
finding an end to the waves in the sea.
Endlessness - infinity is understandable really by
We can only infer.
It is said that bhavyaas are ananth - infinite,
abhavyaas are twice that of bhavyaas and so
ananthaananth, SIDDHAS are ananth, samsar is also
(Refer shri Thathvaartha surta Ch.2 � sloka 7)
So shravika�s doubt that in the universe one day there
would not be any
one bhavya, may appear to be logical but really not
so. It could be
applied only in the case of sankya - countable and
asankya - countless and not to ananth - infinity.
The doors of securing samyakthva will stand closed if
the bhavyas number is brought to nil which again is
against the revelations of Thirthankar Baghavan.
Yes, bhavyathva of a soul has an end when soul attains
liberation � Moksha and not for bhavaya souls.
(Refer Shri Rajavaarthic Ch.10-sloka 3)
There are many kshetras wherein there is continuous
4th kaal and continuous presence of Kevalin viz.,
vidheha kshetra. So if bhavyas are one day to be out
of stock, then how this phenomenon is possible in view
of the unfathomable past that has gone by. Shedding of
karma � nirjara, and stoppage of karma � samvara, and
attainment of liberation � moksha are truths �
thathvas and revelation of Thirthankara. Hence all
would become non existent if the above proposition of
no stock of bhavyas at any point of time.
(Refer Shri Thathvaartha Sutra Ch.-1 sloka -4)
So there cannot be an end to JINA DHRAMA as well as
the followers of
The example suggested no doubt explains the cyclical
nature of events and not the continuance of the three
categories of soul viz., which never finds end viz.,
jivathava � soul, bhavyathva � capable of manifesting
samyakthva and abhavyathva � not capable of
manifesting samyakthva. And that is what the question
seeks to be explained.
On the capacities of the soul are concerned, all souls
are equal and
there is no difference in the qualities.
Then the question
Why are some souls Bhavya, and others Abhavya?
It is an Aapta Vachan that some souls are Abhavyas,
others are Bhavyas.
Rightly said that it is Apta vachan and an example is
Perhaps the examples from the agamas may help to
01) The example given is a sterile woman. A woman is a
woman in all
respects, be she sterile or otherwise. But sterile
woman cannot by
any stretch of imagination bear a child. That is why
she is called
02) Second example given is that all the seeds thrown
into field do
not sprout and grow into plants but all the seeds are
seeds with all
the qualities of seed.
Again rightly pointed out that an abhavya does not
capability to secure samyaktha - right faith, right
right conduct and therefore though in all respects he
appears to be
human he does not posses the capability of securing
even the first
step - samyakthva.
In respect of bhabvya who remains endlessly
unsuccessful in his capability to manifest samyakthva,
venerable sacred Digamber Jain scriptures explain it
as the golden treasure underneath Mount Meru. And what
use to any one of such a treasure is anyone�s
imagination and such is the capability of the dhoor
The lesson one has to draw from this is that our
to be to work / attempt to secure at least samyakthva
in this most
rare human birth which we are all having now, with out
any loss of
And to secure samyakthva, one has to pursue swadhyaaya
and be as
much as possible in sat sangh. Above all, to put it in
a lay man's
language, to save oneself from
01) agynaan (ignorance of the self),
02) abaksh (abstain from consuming impure food) and
03) annyaaya (abstain from unfairness /unjustness to
That apart, it is not clear how and wherein the
principle of anekant fits in this juncture of endless
bhavyas. Anekant is �vasthu dhrams�
- structural nature of substance i.e., the natural
existence of opposing qualities as security for the
substance. For example one and many, is and is not,
ordinary and special, functioning and non functioning,
permanent and impermanent etc., are the few to quote.
Besides it is more important that assertions are to be
understood from respective points of view � nayas
viz., dhravyaarthic and paryaarthic and not in
absolute terms wherever necessary.
Truth is Kevalin and rest is mine.
�Know thyself and be thyself� is of Kevalin, by
Kevalin and for
Now for the participants,
Do you Yahoo!?
Yahoo! Mail Address AutoComplete - You start. We finish.