I’ll explain in three parts:

1. Meaning of Aupshamik Samyaktva
2. Meaning of Kṣayopśamik Samyaktva
3. Practically: how to look at “which samyaktva I have”

Language: I’ll keep it simple and faithful to Jain āgamas and standard commentaries (like Tattvārtha-sūtra and its tikās).

You can also read a basic overview of Samyaktva here

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1. Aupshamik (Upshamik) Samyaktva

a) Basic definition

• “Aupshamik” comes from Upśama = suppression.
• Aupshamik Samyaktva = right faith that appears only because the Darśan-mohanīya karma is suppressed (not destroyed).

So:

• Wrong-belief (mithyātva)–producing karma is still there,
• But at that time it is pressed down / silenced,
• Because of that, the jīva experiences Samyag-darśan (right vision).

b) Nature

• It is temporary and delicate.
• As soon as the suppressed karma rises again, Samyaktva can disappear and jīva may fall back into mithyātva.
• It is like:

- There is dust in the water, - You push it down with the hand, water looks clear for a while, - But dust has not gone; if you remove the hand, it will again make water muddy.

c) Spiritual position

• Aupshamik Samyaktva occurs in the 4th guṇasthān (Avirata Samyag-dṛṣṭi),

but in a weaker form of Samyaktva.

• The faith is right, but not yet stable and strong.

d) Practical sign (from the bhāva side)

The person:

• Has right faith in Tattvas, Arihant–Siddha–Sadhu–Dharma,
• But still has strong internal passions (kaṣāyas); they are only temporarily softened / suppressed, not really eradicated.
• Hence:

- Quick spiritual enthusiasm, - But also quick possibility of falling back due to some wrong company or strong attachment/aversion.

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2. Kṣayopśamik Samyaktva

a) Basic definition

• “Kṣaya” = complete destruction of a karma
• “Upśama” = suppression of karma
• Kṣayopśama = mixed state: some part of karma is destroyed, some part is suppressed.

So:

• Kṣayopśamik Samyaktva =

Right faith that appears because some portion of Darśan-mohanīya karma is destroyed and the remaining is suppressed.

b) Nature

Compared to Aupshamik Samyaktva, this is:

• More deep and more stable,
• Because:

- A part of the wrong-belief karma is permanently removed (kṣaya), - And the rest is kept silent (upśama).

• It is like:

- Some part of dust is filtered out from water, - Remaining dust is lying at the bottom, not moving (suppressed), - So water is clearer and more stable than in the first case.

It is still not the final and absolutely permanent Samyaktva (that is Kṣāyik Samyaktva, coming only after complete destruction of Darśan-mohanīya), but it is stronger than pure aupshamik.

c) Spiritual position

• Kṣayopśamik Samyaktva is also generally associated with the 4th guṇasthān, but is a higher quality of Samyaktva than purely aupshamik.
• From here, as passions become subtler and more karma gets destroyed, jīva moves towards higher guṇasthāns and finally to Kṣāyik Samyaktva.

d) Practical sign (from the bhāva side)

The person:

• Has firm, deep faith in:

- Tattvas (jīva, ajīva, puṇya, pāpa, āsrava, saṃvara, nirjarā, bandha, mokṣa), - Arihant–Siddha–Sadhu–Dharma,

• Shows the five classic qualities of Samyag-darshan quite strongly:

1. Shama – inner calm, pacification 2. Samvega – strong urge for mokṣa, feeling “I must get out of saṃsāra” 3. Nirveda – real disinterest in worldly pleasures and ego-games 4. Anukampā – genuine compassion for all living beings 5. Āstikya – unshakable faith in Jin-vāṇī

• Such a person is less likely to fall quickly into wrong faith, because part of the deluding karma is already destroyed.

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3. Main differences in simple points

1. Cause (Nimitta)

- Aupshamik Samyaktva: Only by suppression of Darśan-mohanīya karma. - Kṣayopśamik Samyaktva: By a mixture of destruction + suppression of Darśan-mohanīya karma.

1. Stability

- Aupshamik: - Very fragile, - Easier to lose, quicker fall to mithyātva when suppressed karma rises. - Kṣayopśamik: - More stable, - Some delusion is permanently gone, so faith is stronger and deeper.

1. Depth of inner transformation

- Aupshamik: - Like a temporary pause in delusion. - Inner beliefs can still change back.

- Kṣayopśamik: - A part of delusion is cut from the root. - Even if there is danger of fall, it needs stronger causes (very bad company, intense passions, etc.).

1. Spiritual ladder

- For many worldly souls, first touch of Samyaktva may be Aupshamik, - With more effort and punya, they reach Kṣayopśamik, - With even more purification, they reach Vedak and finally Kṣāyik Samyaktva (permanent).

1. Digambar / Śvetāmbara view

- Both traditions: - Accept these types of Samyaktva, - Explain them in almost the same karmic terms (kṣaya and upśama of Darśan-mohanīya). - Differences, if any, are technical (detail of guṇasthān mapping etc.), not in basic definition.

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4. “How do I know which Samyaktva I have?”

This is the most important part of your question.

a) Direct, exact knowledge is not normally possible for us

To say: “I have exactly Aupshamik Samyaktva” or “exactly Kṣayopśamik Samyaktva”

requires:

• Direct knowledge of your karmic state (Darśan-mohanīya kṣaya/upśama level),
• Which is possible only for:

- Kevalī Bhagwān, or - Highly advanced beings with strong Avadhi / Manaḥparyāya jñāna, etc.

So, as a normal śrāvaka / śrāvikā, you and I cannot accurately label our exact karmic type of Samyaktva.

b) What can we know?

Scriptures tell us signs of Samyag-darśan itself (regardless of sub‑type):

1. Unshakeable faith in:

- Tīrthaṅkars, - Siddhas, - True Sādhus, - True Dharma, - Tattvas (especially jīva–ajīva difference, law of karma, existence of mokṣa).

1. Presence of the five bhāvas:

- Shama – your mind calms down when you hear true dharma. - Samvega – you feel “saṃsāra is burning; I want mokṣa.” - Nirveda – inner disgust for sinful acts and for mere worldly show. - Anukampā – natural kindness to all, can’t tolerate others’ pain. - Āstikya – deep, joyful faith in Jin-vāṇī.

1. Change in life:

- More carefulness in ahimsā, satya, brahmacharya, aparigraha, - Reduction (even slow) in: - anger, pride, deceit, greed, - attachment to name, fame, ego.

If these start becoming strong and natural inside you, it is a sign that:

• Some form of Samyaktva is arising or strengthening.

c) Why focusing on “which type” is not very useful spiritually

From the viewpoint of practical sādhanā:

• Knowing exact label (Aupshamik or Kṣayopśamik) does not itself reduce a single karma.
• But:

- Deepening right faith, - Reducing kaṣāyas, - Doing saṃyam, pratikramaṇ, svādhyāy, dhyān

directly work on kṣaya and upśama of the same Darśan-mohanīya karma.

So, for a sādhak, the healthy attitude is:

> “Whatever type I may have, let me protect and strengthen Samyaktva every day.”

d) A realistic inner guideline

You can ask yourself simple questions (be very honest):

1. When I hear true Jain dharma, does my heart feel peace and faith, or only curiosity / argument?
2. Do I secretly admire worldly power, show, violence, or do I admire samaḥ, ahiṃsā and tyāga?
3. On doing papa, do I feel remorse and wish to change, or do I justify it?
4. Is my respect for Tīrthaṅkar, Siddha, Sadhu, Dharma spontaneous and steady, or does it keep shaking?

If:

• Faith is quite steady,
• You are naturally moving away from sinful tendencies,
• Compassion and non‑attachment are gradually growing,

then whether it is technically Aupshamik or Kṣayopśamik, your Samyaktva is real and growing, and that is what matters.

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Final essence

• Aupshamik Samyaktva:

Right faith arising only from suppression of deluding karma; fragile, easy to fall.

• Kṣayopśamik Samyaktva:

Right faith arising from partial destruction + partial suppression of deluding karma; stronger and more stable.

• For us:

- Exact technical type is not knowable and not essential. - Focus should be on: - Strengthening Samyak-darśan day by day, - Deepening Shama, Samvega, Nirveda, Anukampā, Āstikya, - Living Jain dharma in thought, speech, and action.

By doing so, whatever Samyaktva you presently have will naturally move upward, from weaker forms to stronger and finally to Kṣāyik Samyaktva on the path to mokṣa.