In Jainism, this is a deep and subtle point, so let’s go step by step and keep it clear.

1. What is “fresh” samyak darshan (samyaktva)?

Samyak darshan (samkit / samyaktva) means:

• Right faith / right perception in the true tattvas (jiva, ajiva, asrava, bandha, samvar, nirjara, moksha),
• Free from mithyatva (false belief) and serious doubt/confusion about the Jain path.

When samyak darshan arises in this life for the first time in your soul’s history, scriptures call this nava‑samkit (new samyaktva). When it re‑appears because the ghāti karmas have become mild or subsided again, after having arisen in a previous birth, it is upasham samkit etc. (depending on the exact karmic state).

2. Core problem: we cannot see our own past births

According to Jain darshan, an ordinary spiritual aspirant:

• Does not have avadhi jnan or manahparyaya jnan.
• Has no direct access to the detailed record of past lives.
• Therefore, cannot be 100% sure: “I definitely had samyaktva in a previous birth” or “I definitely did not”.

Knowing this with certainty would require very high spiritual status (e.g. kevali, or at least extraordinary clairvoyant knowledge), which we do not have.

So, from the vyavahār (practical) point of view:

> You judge your current state by present symptoms and scriptural lakshans of samyak darshan, > not by guessing about previous births.

3. Signs that samyaktva is present now

Whether new or old, samyak darshan now has certain clear symptoms (in both Digambar and Shvetambar traditions; wording may vary, essence is same):

1. Firm faith in tattvas and Tirthankars

- Clear, doubt‑free conviction that: - Soul exists, is eternal, separate from body. - Karma is real and binding. - Moksha is real and is the ultimate goal. - The path taught by Tirthankars is right. - Not just “I like Jain culture,” but deep shraddha in tattva.

1. Absence of fascination for wrong paths

- Inner disinterest in philosophies that clearly contradict Jain tattva. - You may respect others, but you don’t feel drawn to accept their systems as “equally true ways to moksha”.

1. Reverence toward true gurus, scriptures and dharma

- Natural respect for: - Arihant, Siddha, Acharya, Upadhyaya, Sadhu, - Scriptures that preserve authentic Jain doctrine. - Not searching for “shortcuts” outside this framework.

1. Reduction in intense attachment and aversion

- Rāga–dveṣa start to soften. - You notice: - more equanimity in worldly ups and downs, - more quickness in calming anger, ego, jealousy, etc.

1. Inner joy in dharma, not only outer ritual

- You feel special sukh and prasannata in: - listening to tattva talks, - doing samayik, pratikraman, swadhyaya, etc. - Even if struggles continue, there is a deep sense: “This is the real work of life.”

If these lakshans are steadily strengthening, it strongly indicates presence of samyak darshan now (at least in a mild form).

You can read more about samyak darshan and samkit here:

4. Fresh in this life vs. from previous birth – practically what’s the difference?

From the soul’s ultimate journey, there is a technical karmic difference:

• If new in this birth: this is the first destruction/subsidence of darshan‑mohanīya karma for samyak darshan.
• If from previous birth: that karma had already been modified earlier; now it is re‑manifesting.

But for sādhanā (your day‑to‑day practice), both situations look almost the same:

• In both cases, you:

- have right faith now, - are able to walk on the ratnatraya path, - are eligible for real spiritual progress.

So, Jain ācāryas emphasize:

> “Don’t waste energy trying to figure past‑life status; > use the present‑life samyak bhav fully.”

5. Some indications (only approximate, not certain)

While you cannot be sure, scriptures and traditional acharyas describe tendencies that may hint at strong samskars (possibly from previous samyaktva):

1. Very early and natural pull toward tattva

- From childhood, without much external push, you: - feel strong liking for renunciation, ahimsa, satya, - feel some indifference to worldly show, power, and status.

1. Fast grasp of Jain philosophy

- When you hear about tattvas, karms, gati, gunasthans, it: - feels “already known,” - becomes clear very quickly and settles firmly. - Not just intellectual sharpness, but spiritual affinity.

1. Strong disgust for himsa and gross vices

- Deep inner pain at any form of violence, - Natural aversion to intoxication, meat‑eating, gross dishonesty, etc., even if you grew up in an environment where they were normal.

These suggest good past impressions, maybe including previous samyak darshan, but still they are not proof. Jain dharma avoids making dogmatic claims about one’s personal past births at our level.

6. What is actually useful to focus on?

Instead of asking, “Was my samyaktva new or old?” it is more fruitful to ask:

1. How can I protect samyak darshan from getting lost (vikalp, pramad, mithyatva)?

- Regular: - Samayik, pratikraman, swadhyaya, - Satsang with true gurubhagwants (or authentic granths if they’re not available). - Avoid wrong‑belief literature or company that creates doubt in tattvas.

1. How can I deepen it into stronger forms of samkit?

- Strengthen: - detachment from sense pleasures, - practice of small vows (anuvrat), then bigger ones as possible, - internal reflection on “I am soul, separate from body, relations, possessions.”

1. How can I reduce mohaniya karma every day?

- Consciously check: - krodh, maan, maya, lobh, - greed for more possessions, social image, and sensory enjoyment. - Each sincere effort in this direction makes samyaktva more stable and powerful, whether “new” or “old”.

7. Simple summary

• You cannot definitively know whether your samyaktva is freshly attained in this birth or carried from a previous one because past births are hidden from ordinary awareness.
• You can know whether samyak darshan is present now by:

- firm, doubt‑free faith in Jain tattvas and Tirthankars, - loss of interest in wrong paths, - growing equanimity and joy in dharma.

• For spiritual progress, the only really important thing is:

- “Do I have samyaktva right now?” - “Am I protecting and deepening it through right knowledge and right conduct?”

If samyaktva has arisen in your life in any form, even if mild, that itself is an extremely rare and precious state. The safest and best attitude is humble gratitude and intense effort to not let it slip away.