I’ll answer in two parts:

1. Apply the theory (abhavya / bhavya, mithyādṛṣṭi, bhāv‑prāyaścitta) to your case.
2. Walk through your incident step‑by‑step in Jain terms.

I’ll keep it simple, but go into inner detail as you requested.

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1. From the viewpoint of Jain theory

(A) About abhavya vs bhavya in your context

• We humans cannot know whether any particular jīv is abhavya or bhavya.
• Jain āgams and ācāryas say: for practical life, always assume every soul is bhavya and deal with it as capable of moksha.
• An abhavya jīv is one whose dravyata (inherent capacity) for samyak darshan is absent forever. Such a soul:

- can do vrats, dān, tap, pratikraman‑like rituals, - can have “emotional sorry,” - but its inner bhāv never becomes truly samyak‑pradhān (rooted in right faith).

Now, your situation:

• The kind of deep, repeated, dharma‑centered inner repentance you described:

- lasting for days, - leading you to seek śrāvak–ācār style prāyaścitta from sādhvijīs, - with a serious inner fight about honesty vs hiding, - and finally choosing satya and kṣamā, is exactly the pattern Jain texts associate with a bhavya soul under mithyātva, not with an abhavya jīv.

So, as per Jain way of looking:

• Practically, you should take yourself as bhavya, not abhavya.
• The very fear of hiṃsā, compassion for even an ant, and strong urge for śuddhi is itself a śubh bhāv pointing towards bhavyatā.

(B) Can you do real bhāv‑prāyaścitta?

You already wrote the correct principle:

• Abhavya jīv – can do prāyaścitta‑like actions, but not that real, moksha‑upāy bhāv‑prāyaścitta grounded in right faith.
• Mithyādṛṣṭi bhavya jīv – can do genuine inner repentance, which:

- reduces intensity of mithyātva, - weakens kashāy, - becomes a strong cause for future samyak darshan and higher guṇasthāns.

Applied to you:

• Right now (assuming you don’t yet have samyak darshan), you’re a mithyādṛṣṭi bhavya candidate.
• The incident you described is a clear example of bhāv‑prāyaścitta of a mithyādṛṣṭi bhavya:

- It is not yet the pure prāyaścitta of a kevalī‑path soul, - but it is very meaningful spiritually and pushes you towards that path.

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2. Step‑by‑step: What your coconut‑water incident shows spiritually

Let’s see each stage in simple Jain language.

Stage 1: Unknowing possible hiṃsā

• You drank coconut water, then later ate its flesh.
• Only after cutting it open, you saw ants coming out from the sides.

In Jain terms:

• This is akāmik / ajānānā hiṃsā (not deliberate, not knowingly).
• If there was no carelessness (pramāda) before, the pāpa‑bandh is already lighter than intentional killing.
• But still, if any ants died due to your action, some karma of hiṃsā is certainly bound – though milder.

Your later bhāv is what really matters.

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Stage 2: Immediate inner shock, fear, and compassion

You wrote:

• “I felt immense sorrow”
• “kept chanting Navkār mantra”
• “asking for forgiveness”
• “was afraid if I’d consumed ants”

This shows:

1. Sensitivity to jīva

- You did not remain indifferent: “Chalo, ho gaya, what’s the big deal?” - Instead, you worried about tiny ants. That is ahimsā‑bhāv awakening.

1. Lajjā, vinay, bhaya

- Inner shame and fear of doing wrong, and respect for dharma. - These are classic śubh bhāvs (auspicious inner states) that weaken mohaniya karma.

1. Spontaneous smaraṇa of Navkār Mantra

- In crisis, your mind ran to Arihant–Siddha–Sadhu–Dharma. - This is a sign of strong samskār from past lives. - A soul whose seed of bhavyatā is active naturally remembers tattvas and gurus in such moments.

Spiritually: Already here, you are doing bhāv‑pratikraman in your heart: “I may have caused hiṃsā; I am sorry; may such act not repeat.”

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Stage 3: The thought to seek prāyaścitta from sādhvijīs

After a few days, when sādhvīs came:

• The incident again came back strongly in your mind.
• You felt: “I should take prāyaścitta.”

This shows:

1. Dīrgha‑kālik chintan (long‑lasting concern)

- It was not a 2‑minute guilt. Days later, in dharmic atmosphere (presence of sādhvīs), the samskār woke up again. - That means your soul is still seeking śuddhi from that event.

1. Guru‑nimit

- You did not just cry alone; you felt: “I should go to guru‑bhagavant and open this.” - In Jain tradition, going to guru as nimit for prāyaścitta is a powerful punya‑causing and kashāy‑reducing act.

This is exactly how a bhavya mithyādṛṣṭi behaves when some act is biting within.

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Stage 4: Subtle temptation to hide – and immediate correction

You wrote very honestly:

• First you thought: “I will ask in some OTHER person’s name – that if someone else had done this, what prāyaścitta should he take?”
• Then it struck you: “No, I should not do that. I should honestly confess.”

This is very important spiritually:

1. The first thought (“ask in someone else’s name”)

- This is māyā kashāy (subtle deceit): - Wanting śuddhi without fully exposing your own doṣa. - This shows you still have mohaniya – which is normal for all of us.

1. The second immediate thought (“I must be honest”)

- This is vivek (discriminative wisdom) and uttama satya‑bhāv. - In that moment, your samyak pravṛtti (right movement) defeated māyā for that situation. - Spiritually, this is a big victory: - It weakens māyā‑moha karma. - It accumulates strong puṇya. - It prepares a base for future samyak darshan.

So, this inner battle itself is part of bhāv‑prāyaścitta: seeing your own tendency to hide, and not supporting it.

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Stage 5: Honest confession and taking prāyaścitta

You then:

• Openly described what happened “I had done this… I fear I may have caused hiṃsā…”
• Accepted whatever prāyaścitta sādhvijīs gave you.

This is classical Jain prāyaścitta:

1. Ālocanā – clear confession of faults.
2. Pratikraman – mentally stepping back from that fault, with a resolve not to repeat.
3. Prāyaścitta – some fixed austerity / recitation / vow given by guru to support your inner repentance.

Spiritually, what happened?

• The pāpa‑bandh from that possible hiṃsā:

- Was already lighter (since unintentional). - Was now further softened and shortened by: - intense regret, - Navkār smaraṇa, - guru‑nimit confession, - accepted prāyaścitta.

• At the same time, a big puṇya‑bandh occurred:

- For ahimsā‑bhāv towards even tiny beings, - For satya (choosing truth over hiding), - For vinay (going to sādhvijīs), - For lajjā and kṣamā‑yāchanā (asking forgiveness).

From the view of niścaya naya (inner reality), all this became bhāv‑prāyaścitta that:

• softened your darshan‑mohaniya a little,
• and moved you closer to the possibility of samyak darshan in this or future lives.

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3. So what does this mean for you, in summary?

Putting it together:

1. This is not the story of an abhavya jīv.

- An abhavya may do external rituals, even feel worldly sorry, but: - Such continuous, dharma‑oriented, guru‑oriented, truth‑embracing inner churn about hiṃsā of ants - is exactly what Jain ācāryas describe in a bhavya soul still under mithyātva.

1. You did real bhāv‑prāyaścitta at your current level.

- You: - observed your mistake (or possibility of mistake), - deeply regretted it, - remembered the Arihant‑Siddha path (Navkār), - sought guru‑nimit prāyaścitta, - fought and overcame a temptation to hide, - and accepted the prescribed atonement. - This is genuine bhāv‑prāyaścitta for a mithyādṛṣṭi bhavya jīv.

1. Karmically, what likely happened:

- Any karma of hiṃsā bound due to that act: - became less intense, - its duration shortened, - and its destructive power weakened. - You bound strong puṇya for: - ahimsā‑sensitivity, - vinay to guru, - satya, - inner humility and repentance.

1. Spiritually, what direction does this push you?

- It strengthens your bhavyatā. - It thins your mithyātva very slightly – like washing a small bit of dirt from a cloth. - These repeated acts of sincere prāyaścitta become: - a ladder towards samyak darshan, - and a foundation for future higher guṇasthāns and ultimately moksha.

1. For your own heart:

- You have done what a sincere Jain śrāvaka/śrāvikā should do: - avoid hiṃsā as far as you can, - if something happens (especially unknowingly), - feel real regret, - seek forgiveness, - take prāyaścitta, - and strengthen your resolve to be more careful. - After complete pratikraman and prāyaścitta, Jain dharma does not encourage lifelong self‑torture over the same incident. - Instead: learn the lesson, increase jāgruti (awareness), and move forward with more ahimsā and more dharma‑shraddhā.

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Final essence for your case

• Your experience is a living example of what you described theoretically as:

- “A mithyādṛṣṭi bhavya jīv can do real bhāv‑prāyaścitta, and it becomes a strong step towards samyak darshan and moksha.”

Exactly that is happening in you.

Preserve this sensitivity, honesty, and readiness for pratikraman. Each such event, handled like you did, becomes a step upwards for your soul, not a fall.