First clear one point: “Abhavi / Abhavya jīv” is a technical category in Jain philosophy. Only a Kevalī Bhagwān can really know who is bhavya or abhavya. For us, acharyas clearly say: “Hameshā apne ko bhavya mān kar sādhanā karo.”

Now to your actual questions.

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1. What is an abhavya (abhavi) jīv?

Jain texts divide souls in two:

• Bhavya jīv – who can one day get samyak-darshan and moksh.
• Abhavya jīv – who will never get real samyak-darshan, and so never moksh.

Reason: They have very intense, never-destroyed mithyātva and kashāy (anantānubandhi mohanīya karma). Because of this, true right-faith never arises in them. ( jainknowledge.com)

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2. How does an abhavya jīv “feel” about moksh?

Important distinction:

• There is outer behaviour / talking about moksh.
• And there is inner, real spiritual pull towards moksh, which comes from samyak-darshan.

An abhavya jīv may:

• Talk about moksh.
• Respect temples, sadhus, shastras.
• Do dān, pooja, fasts, etc.
• Emotionally like religious atmosphere.

But inside, according to Jain siddhānt:

• Moksh is never their real, deepest goal.
• They may want swarg, power, name-fame, comfort, but not pure self-realisation as final aim.
• If they do dharma, it is mostly for laukik (worldly) reasons – fear, family habit, social respect, next-birth comfort, etc.

So yes, they can feel some interest in religion, but not the inner, irreversible turning towards moksh that is born from true samyak-darshan.

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3. Do they have “even a little bit of faith” (āsthā) in moksh?

Here Jainism distinguishes two types of faith:

1. Bhrānt / laukik śraddhā (worldly or confused faith)

- “Sab kehte hain moksh hai, shayad hoga…” - “Mandir, bhagwān achchhe hain, pooja karni chāhiye…” - Mixed with doubt, worldly desires, wrong beliefs.

1. Shuddha samyak āstikya – one of the 8 aṅgas of samyak-darshan

- Firm, clear conviction: “Moksh hai, Tīrthankar-siddh Bhagwān sachchā hai, un kā path hi satya hai, main bhi essā ban saktā hūn.” - No real doubt, no inner opposition.

Abhavya jīv can have the first type, but they never get the second type – the real āstikya that is counted inside samyak-darshan.

So:

• Yes, they may have some outer or confused faith.
• No, they never get the pure, liberating faith (āstikya aṅga of samyak-darshan).

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4. Can an abhavya jīv have samveg, nirved, anukampā, āsthā?

The four you named – samveg, nirved, anukampā, āstikya – are described by our acharyas as 4 of the 8 aṅgas of samyak-darshan:

1. Samveg – Deep spiritual shock on seeing endless saṃsār

- Feeling: “Bas! Ab aur janm–maran nahi chahiye, mujhe moksh hi chahiye.”

1. Nirved (nirveg / nirveda) – True disgust / detachment towards worldly enjoyments

- Not depression, but clear seeing: “Yeh sab anitya, dukhmay, bandhan hai.”

1. Anukampā – Pure compassion for all jīvs stuck in saṃsār

- Without ego, without ‘I am great saviour’ feeling; just natural dayā born from soul’s purity.

1. Āstikya (āsthā) – Firm belief in tattvas, moksh, Tirthankaras, shāsan etc.

These four in their pure form arise only when samyak-darshan has already happened. And samyak-darshan never happens in an abhavya jīv.

So:

a) True (śuddha) samveg, nirved, anukampā, āstikya

• These are impossible for abhavya jīv, because:

- They are part of samyak-darshan. - Abhavya jīv never attain samyak-darshan.

b) Superficial or mixed forms

An abhavya jīv can have something that looks similar from outside:

• “Samveg jaisā” bhāv

- Temporary fear of hell. - Emotional reaction in pravachan or during some tragedy. - But later again strong attachment, pride, anger as before.

• “Nirved jaisā” bhāv

- When suffering comes, he may say: “Duniya bekaar hai.” - But as soon as situation improves, again full enjoyment & attachment.

• “Anukampā jaisī” dayā

- Help others for name, fame, or emotional satisfaction. - Not rooted in deep understanding of all-souls-being-like-me.

• “Āstikya jaisī” shraddhā

- Believe in God, rituals, dharma, but with many wrong concepts mixed in (e.g., expecting Tirthankar to “do miracles”, believing in a creator, etc.).

These are not the samveg–nirved–anukampā–āstikya accepted as aṅgas of samyak-darshan. They give punya, higher births, comforts, but not moksh-mārga entry for an abhavya jīv.

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5. Then what is the difference between bhavya and abhavya in this matter?

Bhavya jīv

• One day (maybe after countless lives) gets real samyak-darshan.
• Then inside him:

- True samveg: deep, stable urge for moksh. - True nirved: real turning away from vishay–sukh as ultimate goal. - True anukampā: natural compassion from seeing all jīvs as trapped like oneself. - True āstikya: firm, doubtless faith in tattvas, moksh, Tirthankaras.

These may be weak or strong, but they are genuine and irreversible in direction – always pushing him towards liberation.

Abhavya jīv

• Never gets this inner turning.
• Whatever similar feelings appear are:

- Temporary, - Mixed with mithyātva, - And never become the doorway to moksh.

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6. Digambar–Śvetāmbara view

• Both traditions accept bhavya / abhavya division of jīvs. ( jainknowledge.com)
• Both agree:

- Abhavya jīv never attain real samyak-darshan and hence never moksh.

• Practical teaching in both:

- We must never label anyone as abhavya. - Always behave as if we and all others are bhavya, capable of moksh, and worthy of compassion.

You can read a simple explanation of bhavya–abhavya difference here

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7. Practical takeaway for you

From Jain darshan side:

• Abhavya jīv:

- Cannot have real, moksh-giving samveg, nirved, anukampā, āstikya. - Only outer or mixed forms are possible, giving punya but not liberation.

From our side (as seekers):

• If you are honestly worrying about moksh, asking such subtle questions, feeling prabhu-bhakti and fear of saṃsār –

acharyas say this itself is a sign of bhavyatva, not abhavyatva.

• Our duty is not to analyse “Am I abhavya?”

Our duty is: - Strengthen āstikya in tattvas and moksh. - Deepen samveg (seriousness about saṃsār). - Develop real nirved from vishay–sukh. - Expand true anukampā for all jīvs.

Doing this is exactly what a bhavya jīv does, and what leads step-by-step towards samyak-darshan and, finally, moksh.