I’ll answer in three parts, in simple language.

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1. “Flashes” of samyaktva and kṣāyopaśamika samyaktva

Basic theory (common to both Digambar & Śvetāmbar)

Darśan‑mohaniya (belief‑deluding) karma has 5 main states:

1. Mithyātva – wrong belief
2. Miśra – mixed / confused belief
3. Upśam‑samyaktva – right belief by only suppression of darśan‑mohaniya
4. Kṣāyopaśamika samyaktva – right belief by partial destruction + partial suppression of darśan‑mohaniya
5. Kṣāyika samyaktva – right belief by total destruction of darśan‑mohaniya (never falls again)

In practice, for most spiritual aspirants:

• Upśam samyaktva and kṣāyopaśamika samyaktva are the relevant stages.
• Kṣāyika samyaktva comes only at very high guṇasthānas (8th and above), near keval‑jñān.

“Can samyaktva be in flashes?”

• Jain āgamas say real samyak‑darśan must last at least one antarmuhūrta (maximum 48 minutes).
• If the state of clear, steady right faith comes and goes within less than that, technically it is called:

- strong samvega (spiritual urgency), - shraddhā‑udaya (arising of faith), - but not yet counted as full samyak‑darśan.

So:

• Yes, early stage samyaktva can be unstable – it can arise, become weak, even be lost and later come back.
• But very small “flashes” of a few seconds/minutes are usually treated as preparation for samyaktva, not full samyaktva itself.

About “Did you have kṣāyopaśamika samyaktva earlier?” Only a Kevalī really “knows” others’ exact karmic state. From śāstra‑angle:

• If at some time you had:

- firm faith in tattvas (soul, karma, bondage, liberation, Tirthankars, true path), - deep samvega and vinay, - and that inner state remained at least an antarmuhūrta, then scriptures would call that a form of samyaktva – most likely kṣāyopaśamika (for today’s aspirants).

Whether your own experience reached that exact technical level cannot be certified by me; but your questioning and regret are themselves healthy samyaktva‑supporting bhāvas. You can read more about samkit here:

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2. Prāyaścitta (atonement) for past wrong incidents

Your thought: “For all the above bad incidents I want to atone and take prāyaścitta from guru” is exactly in line with Jain dharma.

In Jain discipline, internal tapas (uttam tap) lists Prāyaścitta as the first: sincere repentance and atonement.

Classically, prāyaścitta has three pillars:

1. Ālochana – open confession of faults in front of Guru / elder / image of Jina.
2. Pratikraman – going back over past actions with:

- remembrance, - regret (kārpaṇya), - inner resolve not to repeat.

1. Pratyākhyān / Pachchakhān – taking a firm vow to avoid that fault in future, at least for a fixed time and limit.

What you can practically do:

• Go to a living guru (ācārya, upādhyāy, sādhvī, or a knowledgeable śrāvak you trust).
• With humility, narrate the incidents clearly and honestly.
• Accept whatever prāyaścitta‑anushthān they give:

- extra pratikraman / sāmāyik, - fasting or upavās (as your health allows), - japa (e.g. Navkār mantra), - sewa / vaiyāvritya, etc.

From Jain point of view, such guided prāyaścitta weakens mohaniya karma and strengthens samyaktva. You can read a bit more about prāyaścitta under Uttam Tap here:

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3. Difference: Upśam samyaktva vs Kṣāyopaśamika samyaktva

Which is more stable / better?

(A) Upśam Samyaktva

• Cause: Only suppression of darśan‑mohaniya karma.
• Mohaniya is not destroyed; it is like:

- dust pressed down in water – it looks calm, but dust is still present.

• Nature:

- Can arise suddenly (often with strong samvega). - Very fragile – may fall back to Miśra or Mithyātva if strong rāga‑dveṣa arise.

• Place in guṇasthāna:

- Generally linked with 4th guṇasthān – Avirat Samyak‑drashti, early right faith.

• Merit:

- Still a big milestone – from endless mithyātva, the soul has turned towards the true path.

(B) Kṣāyopaśamika Samyaktva

• Cause: Part destruction and part suppression of darśan‑mohaniya karma.

- Some portion of the deluding karma is actually burnt (kṣaya). - Remaining part is kept suppressed (upśam).

• Nature:

- More stable than pure upśam samyaktva. - Less easily shaken by small external events. - Falls mainly when intense passions (anantānubandhi etc.) rise.

• Place in guṇasthāna:

- Also associated with 4th guṇasthān, but higher inner quality than mere upśam samyaktva.

• Merit:

- Considered spiritually superior to upśam samyaktva because: - some mohaniya is permanently removed, - tendency for right faith becomes deeper and more natural.

(C) Kṣāyika Samyaktva (for completeness)

• Cause: Total destruction of darśan‑mohaniya karma.
• Nature:

- Absolutely permanent, never falls to mithyātva again. - Remains until keval‑jñān and moksha.

• Place:

- Begins from 8th guṇasthān upwards.

So which is “better”?

• Best: Kṣāyika samyaktva – perfectly stable, never falling.
• Between Upśam and Kṣāyopaśamika:

- Kṣāyopaśamika samyaktva is higher and more stable. - Upśam samyaktva is like a temporary calm, kṣāyopaśam is like part of the disease really cured, rest held under control.

In simple words:

• Upśam samyaktva – “I have right faith now, but my old delusion is only pushed down; it can easily come back.”
• Kṣāyopaśam samyaktva – “Right faith is stronger; some delusion is finished forever; some part still remains suppressed.”

Both Digambar and Śvetāmbar traditions accept this basic structure; terminology and examples may differ, but the meaning is essentially the same.

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Final spiritual point

• Feeling regret for past wrongs, seeking prāyaścitta and wanting to understand true samyaktva – these are very auspicious bhāvas.
• Use this state to:

- do proper ālochana‑pratikraman‑pratyākhyān under a guru, - regularly study basic tattvas, - and reduce rāga‑dveṣa in daily life.

Such steady effort turns “flashes” into longer, deeper, and more stable right faith.