What you’ve written describes a possible psychological state of some people who take dīkṣā, but it does not match how Jain śāstra defines authentic dīkṣā, nor the fixed status of an abhavya jīva.

Let’s separate the concepts clearly and simply.

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1. Who is an abhavya jīva?

• Abhavya = a soul that can never attain mokṣa, in any birth.
• This is a permanent category in Jain ontology.
• Such a soul may:

- Do puja, rituals, charity, even austerities. - Take vows, appear very religious.

• But due to its own inherent disposition and karmas, it will never reach right faith (samyag-darshan) that leads to liberation.

So, if someone is truly abhavya, their inner dīkṣā-feeling never becomes the real cause of mokṣa, even if externally it looks like very lofty renunciation.

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2. What is true dīkṣā according to Jain Dharma?

In śāstra, ideal dīkṣā is:

• A conscious renunciation of saṃsār itself, not just “this life’s problems”.
• Based on:

- Faith in tattvas (soul, karma, bondage, mokṣa). - Desire for keval-jñān and mokṣa, not for better rebirth or heaven.

• It is meant to:

- Destroy karmas. - Lead from right faith → right knowledge → right conduct → liberation.

Externally, both a bhavya and abhavya may take “dīkṣā”. Internally, the causal power is different:

• For a bhavya soul with true samyag-darshan → it becomes a step toward mokṣa.
• For an abhavya soul → it remains only a saṃsāric cause (good karma, prestige, heaven, etc.), never final liberation.

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3. About the “mixed motives” you listed

You wrote:

> “Some mix of worldly fear, attraction, emotion, or calculation. > No true, stable samyag-darshan; mithyātva remains at root. > Aim is better saṃsār… or just escape from current pain, not total escape from saṃsār.”

This description can indeed fit many real-life renunciations:

• Fear of hell / future suffering.
• Attraction to respect, purity-image, peace of ashram life.
• Emotional reaction to some shock (death, breakup, illness, guilt).
• Calculated escape from family, career, social pressures.

In Jain terms:

• Such a person may be:

- Still in mithyātva (wrong belief). - Or in mixed or unstable right faith.

• Their dīkṣā may bring:

- Punyas (heaven, prestige, comfort). - But not necessarily be mokṣa-causing if right faith is absent or shaky.

This does not automatically prove the person is abhavya. It only shows their present intention is still largely saṃsāric.

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4. Important correction to your summary

Your line is closer to the Jain position if rephrased like this:

> “If a person takes dīkṣā mainly from worldly fear, attraction, emotion, or calculation, > without true, stable samyag-darshan, > then their inner aim is still better saṃsār or escape from present pain, > not total escape from saṃsār. > In such a case, the dīkṣā functions only as a cause for good saṃsāric results, > not as a direct cause of mokṣa.”

This is about the current spiritual level, not a definitive label of abhavyatva. Only the omniscient (kevalī) truly knows whether a soul is bhavya or abhavya.

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5. Practical Jain view (both traditions)

Digambar and Śvetāmbara both agree in essence:

• Outer dīkṣā (robes, rituals, rules) can be present,
• but only inner dīkṣā rooted in right faith and non-attachment
• becomes a step on the path to mokṣa.

Therefore:

• Your psychological description is a good caution:

- “If your motive for dīkṣā is only fear, attraction, or escape, you are not yet on pure mokṣa-mārga.”

• But calling this automatically “the inner feeling of an abhavya jīva” is too strong from śāstric standpoint.

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If you want to go deeper into what authentic dīkṣā means and why it’s emphasized as the path for mokṣa, you can read more here and here .