Answer

No — in Jain understanding, it does not mean the abhavya jīva had some earlier “better” state and then later became abhavya in a simple before-and-after sense.

Explanation

When we say, “the soul is bound by very deep and long-standing deluding karma and worldly attachment,” that is a way of explaining the present condition of the soul in saṁsāra.

For an abhavya jīva:

• Its condition is understood as beginningless in saṁsāra.
• Jain philosophy does not describe it as first being bhavya and then later becoming abhavya due to one event.
• Rather, its state is the result of endless karmic bondage and its own karmic nature.

So the idea is not:

• “It used to be different, and then changed once.”

It is more like:

• “From the standpoint of worldly existence, the soul has been under karma without a beginning, and this is why it does not have the capacity for liberation.”

Spiritual Understanding

This teaching shows an important Jain principle:

• No soul is created by a first cause in time.
• Saṁsāra is beginningless.
• The soul’s present condition is explained by karma, not by a single past event we can point to.

For bhavya and abhavya, Jain tradition treats this as a deep spiritual classification connected with the soul’s karmic condition and capacity, not as a simple historical transformation from one fixed stage to another.

Takeaway

So, in short: no, it does not mean the abhavya jīva had a previous liberated or bhavya state first. It means its bondage and incapacity for liberation are understood as beginningless and karmically rooted in Jain doctrine.