1) Can a samyagdrishti jiva bind new nikachit karma? In Jain philosophy, nikachit karma is that special, “fixed” kind of karma which, once bound, must give its result; it cannot be avoided, postponed or weakened by any effort.

According to the traditional understanding:

• New nikachit karma is bound only with very intense passions (anantānubandhi kaṣāya) and mithyātva (wrong belief).
• A samyagdrishti jiva (one with right faith) has already destroyed/partly destroyed mithyātva and anantānubandhi kaṣāya.
• Therefore, a samyagdrishti does not bind new nikachit karma.
• But he can definitely suffer from old nikachit karmas that were bound long ago when he was in mithyātva.

You can read a simple explanation of nikachit karma here

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2) How does a samyagdrishti jiva deal with nikachit karma? Since nikachit karma must be experienced, even Tirthankars and great shravaks sometimes go through very intense pain or adverse situations.

A samyagdrishti’s way of dealing with it is:

• Right understanding:

“This pain is only the fruition of my own past karma. The soul itself is pure; pain belongs to the body and karmic rise.”

• Equanimity (samatā):

He tries to remain calm, without anger, hatred, or complaint.

• Care of inner reaction:

He cannot stop that particular nikachit fruit, but he can stop binding new bad karma by avoiding: - anger at the situation - blaming others - despair and hatred.

• Dharmic practices:

As much as possible, he turns to: - remembering the Tirthankars - svādhyāy (scripture study) - pratikraman, prabhavana, jap, dhyān according to his capacity.

So, nikachit karma forces the outer experience, but it cannot force the inner reaction. The inner reaction is where dharma is practiced.

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3) Can too much pain make him lose faith in dharma and fall back into mithyātva?

We must distinguish types of right faith (samyaktva). In both Digambar and Shvetambar traditions, the essence is:

• If samyak darshan is kṣāyika (permanent, due to complete destruction of darshan-mohaniya),

then it never turns back into mithyātva, no matter how intense the suffering.

• If it is kṣayopaśamika or upaśamika (temporary, due to partial suppression of mohaniya),

then a fall back to mithyātva is theoretically possible. But: - The cause of fall is not the pain itself, - The real cause is re-accepting false beliefs, renewed strong passions, negligence, wrong company, etc.

So, practically:

• Just pain, by itself, does not break true samyak darshan.
• If someone, under pain, starts thinking:

- “There is no justice in the universe,” - “Tirthankars’ path is useless,” and firmly accepts such wrong views, that wrong belief (mithyātva) is what brings the fall, not the mere physical or mental pain.

A genuine samyagdrishti, even while crying in pain, keeps an inner conviction:

> “This is my own karma. Dharma and Tirthankars are still true. > I must endure this and avoid new bondage.”

That unshaken conviction protects samyak darshan.

You can read a basic explanation of mithyātva here

And for the stages of spiritual development (gunasthān), including where samyak darshan first appears (4th gunasthan), see

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Summary

• A samyagdrishti does not bind new nikachit karma, but still suffers old nikachit karmas bound in past mithyātva.
• He deals with nikachit karma by equanimity, right understanding, and careful inner reaction, not by trying to “escape” the fixed result.
• Pain alone cannot destroy true samyak darshan; only renewed wrong belief and strong passions can cause a fall to mithyātva.