In Jain philosophy, Abhavi / Abhavya jīv and Upśam Samyaktva are defined in such a way that the direct answer is:

No – an abhavya jīv cannot attain upśam (aupśamika) samyaktva.

Below is the detailed but simple reasoning, in traditional terms.

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1. What is Abhavi / Abhavya Jīv?

Abhavya jīv = that soul for whom moksha will never happen at any time in the infinite future.

Key points:

• Its mohaniya (deluding) karma is of such a nature that it will never come into the state needed for samyak darshan.
• It always remains in mithyātva (wrong belief), from beginningless time and endlessly in the future.
• Even though it goes up and down in different lives, gathers and sheds different karmas, its basic incapability for samyaktva never goes away.

So, by definition itself, abhavya = one who will never get samyaktva (right faith).

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2. What is Upśam Samyaktva?

In simple language:

Upśam Samyaktva (Aupśamika Samyak Darshan) = temporary right faith that arises only because darshan-mohaniya karma (especially mithyātva karma) is suppressed (upśam) for a very short time.

Features:

• It occurs in the 4th guṇasthān (Avirat Samyak Drashti).
• It is temporary, lasts less than one antarmuhūrta (very short duration).
• After that short time:

- Either the soul falls back to mithyātva (3rd or lower guṇasthān), or - It progresses to kṣayopśamik or kṣāyik samyaktva and moves ahead on the path to moksha.

So, every form of samyaktva – including upśam samyaktva – is still samyak darshan.

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3. Condition for Any Samyaktva to Arise

For any type of samyaktva (upśamika, kṣayopśamika, or kṣāyika), one basic thing must happen:

• The mithyātva-mohaniya karma must at least come to:

- Upśam (suppression) or - Kṣayopśam (partial destruction + suppression) or - Kṣay (full destruction)

In simple words:

> As long as mithyātva is fully active, > no samyaktva of any kind can arise.

So even temporary right faith (upśam samyaktva) needs at least temporary silencing (upśam) of mithyātva karma.

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4. Why Abhavya Jīv Cannot Get Upśam Samyaktva

Now put both sides together:

1. Abhavya jīv is defined as:

- A soul for whom samyaktva will never arise at any time. - Its mithyātva-mohaniya karma never reaches the upśam / kṣayopśam / kṣay stage necessary for samyak darshan.

1. Upśam samyaktva is:

- A type of samyak darshan. - Arises only when mithyātva karma is at least suppressed (upśam).

Therefore:

• If an abhavya jīv ever attained even upśam samyaktva, then:

- For that short duration it would have samyak darshan. - That means it would not be truly abhavya, because it has already broken the absolute chain of mithyātva and entered the spiritual path.

• This directly contradicts the definition of abhavya.

Hence, according to Jain doctrine:

> Abhavya jīv can never have even upśam samyaktva, > because its mithyātva-mohaniya karma never becomes mild enough even for temporary suppression leading to right faith.

So:

• No kṣāyik samyaktva
• No kṣayopśamik samyaktva
• No upśam (aupśamika) samyaktva

for an abhavya – no samyak darshan at all.

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5. Digambar & Śvetāmbara View

On this point, in essence:

• Both Digambar and Śvetāmbara traditions accept:

- The category of abhavya / abhavi jīv. - That samyaktva is impossible for such souls.

• Thus, upśam samyaktva, being a special kind of samyak darshan in the 4th guṇasthān, is also not attainable by them.

There may be differences in technical classifications, terminology and detailed karmic discussions, but the core siddhānta remains the same:

> Abhavya jīv never crosses mithyātva into any form of samyaktva.

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6. Practical Spiritual Point

For us as sādhaks:

• The very fact that we develop interest in dharma,
• Think about samyaktva, guṇasthān, abhavya, etc.,
• Feel fear of endless mithyātva and desire for right faith,

is traditionally taken as a strong indication that we are not abhavya, and that samyaktva is possible for us – with right effort, devotion, and purification.

You can read a simple explanation of samyaktva and how it arises here: