________________ Verse 120 souls (suddha jiva, Siddha). These are established, forever, in their pure-soul-nature (suddha atmasvabhava). The transmigrating (samsari) souls (jiva) have been classified as those with-potential for liberation-bhavya, and those without-potential for liberation - abhavya. The distinction between 'bhavya' and 'abhavya' is not based on the presence or absence of the capacities. In that case how is the distinction made? The distinction is made on the basis whether there would be manifestation or not of these capacities. That individual is a bhavya' in whom there will be manifestation of right faith, right knowledge and right conduct. He, in whom there will be no such manifestation, is an 'abhavya'. Illustration is given of 'kanakapasana' and 'andhapasana'. Both inherently have gold; from the former it is possible to extract gold through processing but from the latter it is not possible to do so. (see Sarvarthasiddhi', p. 298.) Acarya Samantabhadra has provided another illustration: "These, purity (suddhi) and impurity (asuddhi), are two kinds of power akin to the cookability (pakya) or the non-cookability (apakya) of a cereal (viz. beans like udada and munga). The manifestation of purity (in a soul) has a beginning while the manifestation of impurity is beginningless. And, being (the soul's) own-nature (svabhava), it is not open to logical argument (tarka)." (see 'Aptamimamsa', verse 100.) . . . . . . . . . . 229
