Answering in line with standard Jain karma-siddhānt (mainly Tattvārtha-sūtra and its commentaries), accepted by both Digambar and Shvetāmbara:

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1. Can a samyagdrashti jīva get intense kaṣhāya?

Here we must be precise what “intense” means, because in Jain philosophy the four kaṣhāya (krodh, mān, māyā, lobh) are divided into four intensities:

1. Anantānubandhī – the most intense, soul‑ruining form
2. Apratyākhyānāvaraṇī
3. Pratyākhyānāvaraṇī
4. Saṁjvalanī – the mildest form, compatible with high levels of spiritual conduct

So, “intense” can mean different things:

(A) After true samyakdarshan has arisen

A true samyagdrashti (one who has attained samyakdarshan, i.e. is in at least the 4th guṇasthān) has:

• Destroyed:

- Mithyātva-mohanīya (total wrong belief) - Mishra-mohanīya (mixed belief)

• And cannot have:

- Anantānubandhī charitra-mohanīya kaṣhāya (the topmost intense passions).

Once samyakdarshan is attained:

• Anantānubandhī kaṣhāya are not possible again.

But the samyagdrashti:

• Can still have:

- Apratyākhyānāvaraṇī kaṣhāya (fairly strong; stops higher vows) - Pratyākhyānāvaraṇī kaṣhāya - Saṁjvalanī kaṣhāya (mild)

So in simple words:

• A samyagdrashti jīva can still get strong anger, pride, deceit, or greed in the sense of aprtyākhyānāvaraṇī or pratyākhyānāvaraṇī intensity.
• But he cannot fall to the worst, soul‑destroying intensity called anantānubandhī.

This is why we see in scriptures that:

• A samyagdrashti household Jain may still commit serious faults, may get very angry, etc., but
• If his samyakdarshan is real (not just verbal belief), he will never fall into the spiritual condition created by anantānubandhī kaṣhāya.

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2. Can a samyagdrashti jīva get anantānubandhī kaṣhāya?

No. By definition of the guṇasthāna system:

• Anantānubandhī kaṣhāya are compatible with only the lowest stages (mithyātva etc.) and are fully opposed to samyakdarshan.
• To attain samyakdarshan, the jīva must have already destroyed anantānubandhī kaṣhāya (and the relevant darshan-mohanīya karmas).

Therefore:

• A samyagdrashti cannot newly rise anantānubandhī kaṣhāya, and
• As long as he remains samyagdrashti, those anantānubandhī forms do not come back.

If such a jīva were to truly develop anantānubandhī kaṣhāya again, that would mean:

• Loss of samyakdarshan, and
• Fall back to mithyātva-guṇasthān (complete wrong belief).

But classical Jain doctrine teaches that real samyakdarshan is very stable; it is not casually lost by one outburst. The disappearance of samyakdarshan involves a deep re‑emergence of wrong-belief karmas, not just “I shouted once.”

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3. Why are anantānubandhī kaṣhāya impossible with samyakdarshan?

Characteristics of anantānubandhī:

• They block samyakdarshan in the present and also bind the karmas that will prevent samyakdarshan for a very long time in the future.
• They are called “anantānubandhī” because they cause very long‑lasting bondage and deep spiritual downfall.

Since:

• Samyakdarshan = right faith, seeing the Tattvas correctly (soul, non‑soul, karma, moksha, etc.), and
• Anantānubandhī kaṣhāya = that very passion‑state which destroys and blocks this right faith,

the two states cannot coexist.

So, the standard teaching is:

• Before samyakdarshan: anantānubandhī kaṣhāya may exist and must be uprooted.
• After samyakdarshan: anantānubandhī kaṣhāya do not arise again as long as samyakdarshan remains.

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4. Digambar and Shvetāmbara perspective

On this specific karma point, both traditions are essentially the same:

• Both accept:

- 28 mohanīya karmas, - division of kaṣhāya into four intensities, - 14 guṇasthāna ladder, - impossibility of anantānubandhī kaṣhāya in a samyagdrashti.

Differences, where present, are more in terminology or small classificatory details, not in the main conclusion:

• A samyagdrashti cannot have anantānubandhī kaṣhāya.
• He can have lower‑grade passions, which are exactly what he has to keep purifying further on the path.

You can also see a simple explanation of mohanīya karma and kaṣhāya here

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In short

1. Can a samyagdrashti jīva get intense kaṣhāya?

- Yes, in the sense of non‑anantānubandhī strong passions (aprtyākhyānāvaraṇī / pratyākhyānāvaraṇī). - These disturb conduct but do not break samyakdarshan itself.

1. Can a samyagdrashti jīva get anantānubandhī kaṣhāya?

- No. - Anantānubandhī kaṣhāya and samyakdarshan are mutually incompatible. - To become samyagdrashti, the jīva must have already destroyed anantānubandhī forms of passions, and as long as samyakdarshan remains, they do not arise again.