Aupaśamik (Upśamik) samyaktva comes when the seven darśana-mohanīya prakṛtis are only suppressed, not destroyed. Your question is: how does the jīva actually suppress those 7 prakṛtis?

I’ll keep it step‑by‑step and practical.

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1. What are these “seven darśana‑mohanīya prakṛtis”?

Very briefly (without going into all technical sub‑divisions), darśana‑mohanīya = karmas that delude right faith (samyak darśan).

From the angle of samyaktva, the key forms are:

1. Mithyātva (complete wrong belief)
2. Samyag‑mithyātva / Mishra‑darshan (mixed, unstable belief)
3. Samyaktva‑mohanīya karmas in seven modes – these are what get suppressed to give aupaśamik samyaktva.

Different texts and commentaries arrange and name these slightly differently in Digambar and Śvetāmbara traditions, but the essence is the same: > Seven kinds of “faith‑deluding” karmic states get pushed down (upśama), so right faith shines temporarily.

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2. Important point: “Suppression” ≠ “Destruction”

• Kṣaya = destruction (kṣāyik samyaktva – permanent)
• Upaśama = suppression only (aupaśamik – temporary)
• Kṣayopaśama = partly destroyed, partly suppressed (kṣayopaśamik – mixed, more stable)

In aupaśamik samyaktva:

• The seven darśana‑mohanīya prakṛtis are still present in subtle form.
• Their udaya (fruition) is temporarily stopped by powerful opposite bhāvas.
• When that counter‑bhāva becomes weak, these karmas can rise again, so this state is very unstable.

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3. How does a jīva suppress these seven prakṛtis?

Suppression happens through very strong, pure inner bhāva that is directly opposite to delusion. Scripturally, three key causes are always mentioned:

(A) Saṅg (Satpuruṣ / Jina-vāṇī-saṅg)

• Coming in true contact with:

- Tīrthaṅkar’s teachings (Agam / Prabhavana of true Jain dharma), - Or a true sadhu / ācārya who has right faith and conduct, - Or authentic śāstra (Tattvārtha, Samayasāra, etc.) with vinay and open heart.

This right association creates a powerful shock to the soul’s old wrong beliefs, and the darśana‑mohanīya cannot fully express.

(B) Samyag‑niścaya (Clear, doubt‑free seeing of tattvas)

When the jīva, under that satsang:

• Clearly accepts the seven (or nine) tattvas:

- Jīva, Ajīva, Āsrava, Bandha, Saṃvara, Nirjarā, Mokṣa

• Becomes free from doubt, desire for worldly benefit from dharma, and aversion to true dharma, sādhu, and practices

(the eight aṅgas of samyak‑darshan like Niśaṅkitā, Nikāṅkṣitā, etc.)

…then the internal vision flips from mithyātva to samyaktva. This powerful samyak‑bhāva pushes the seven deluding prakṛtis down – upśama.

(C) Tapa and Śuddhopayoga (Tap + pure awareness)

Practical supports that strengthen this suppression:

• Śubh upayoga: staying in:

- Jinendra bhakti - Śāstra svādhyāy - Contemplation on anitya (impermanence), aśaraṇa, ekatva, anyatva, etc.

• Tap:

- Fast (upvās), ekāsan, āyambil, etc. done with right understanding, not just ritual.

• Careful conduct:

- Ahiṃsā, satya, asteya, brahmacarya, aparigraha according to one’s capacity.

These do not destroy darśana‑mohanīya, but they:

• Stop fresh inflow (saṃvara),
• Weaken current fruition, making the karma go into a suppressed state (upaśama).

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4. Why is aupaśamik samyaktva called “very unstable”?

Because:

1. The seven prakṛtis are only sleeping, not gone.
2. If:

- satsang is left, - wrong company or wrong texts are taken as truth, - pride, anger, greed, etc. become strong,

then those same darśana‑mohanīya karmas rise again, and the jīva can fall back to mithyātva or mishra‑darshan.

So Jain ācāryas always say:

• Don’t remain satisfied with temporary samyaktva.
• Use it quickly to move toward kṣayopaśamik and then kṣāyik samyaktva (permanent).

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5. Short, simple summary

• The seven darśana‑mohanīya prakṛtis are the subtle karmas that disturb right faith.
• In aupaśamik samyaktva, these are not destroyed, only pressed down (upaśam).
• Suppression happens when:

- The jīva meets true Jain teaching / true sadhu, - Accepts tattvas with clear, doubt‑free conviction, - Lives with bhakti, svādhyāy, tapa, and careful conduct, producing very strong samyak‑bhāva.

• Because they are only suppressed, not destroyed, this state is highly unstable; a small slip in bhāva can wake those karmas again.

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Both Digambar and Śvetāmbara traditions accept:

• The three main types of samyaktva: aupaśamik, kṣayopaśamik, kṣāyik.
• The basic mechanism: intense right bhāva → suppression of darśana‑mohanīya.

Differences are mainly in technical listing and terminology, not in the inner principle.

If you wish to see a simple overview of samyak‑darshan types and how they arise, you can read more here