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years. Two things must be understood here. The first is that not all souls have bhavyatva (note: Some souls, such at the tirthankurus, have already been liberated and will not return to the bonded state. They have no need for further liberation.). The other is that one and the same soul has either bhavyatva or abhavyatva. That is to say, the two natures, which contradict each other, cannot exist in one soul even within the interval period. For example, we have two contradictory natures, such as happiness and misery, within the course of time. When a person becomes sick he feels miserable, but after a short interval, usually a week or so, he will be happy again. But this does not happen with the bhavyatva and abhavyatva since they are not temporal natures of a soul or jiva, but rather, innate nature (pāriņāmika). In this way, Umāsvāti uses the concept of bhavya, and uses relevant words in the relationship of a soul with karma -- more precisely, with karmic matter. This is a common tendency among the authors in the Agamic period. 16 Besides, he puts the word, so to speak, as it is without any explanation.
Such attitude is not seen in Pujyapāda's writing. As we have seen previously, he at least gives a definition to the word, although it is not detailed. He also shows its connection with topics other than the karmas. Pūjyapāda seems to have noticed the relationship between knowledge and the concepts of bhavya and abhavya when he mentions supposed questions concerning it. For example: Can an abhavya person have the capacity of manahparyaya or omniscience? If the person has, he can no longer be an abhavya. If not, there is no use to suppose the two hindrances of those kinds of knowledge. The answer to this apparent quandry: there is no contradiction because the word only indicates, not determines, meaning (ādesa). From the view-point of substance, it has the power of manahparyaya or kevalajñāna, but from the view-point of mode, it has no such power. 17
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