I’ll break this into three parts:

1. Can kṣayopaśamik samyaktva be lost?
2. What are the signs that a jīva has attained kṣayopaśam samyaktva?
3. How does a jīva who has lost samyaktva and fallen back into mithyātva behave?

---

1. Can kṣayopaśamik samyaktva be lost?

Yes. According to both Digambar and Śvetāmbara traditions:

• Aupśamik samyaktva – by pure suppression of mohanīya karma – is temporary and can definitely be lost.
• Kṣayopaśamik samyaktva – by partial destruction + partial suppression of mohanīya karma – is stronger and more stable, but still not absolutely permanent. It can also be lost.
• Kṣāyik samyaktva – by total destruction of darśan-mohanīya karma – is permanent and cannot be lost. This jīva never falls below the 4th guṇasthān again.

So your specific question:

> Can kṣayopaśamik samyaktva be lost?

Yes. Because:

• Some part of mithyātva-mohanīya karma is still only suppressed (upaśam), not fully destroyed (kṣaya).
• When that suppressed part rises again (udaya) – usually helped by strong passions (kṣobha of anger, pride, deceit, greed) – right faith (samyak-darśan) can become clouded, and the soul can fall back into mithyātva.

In terms of guṇasthān (spiritual stages):

• Kṣayopaśamik samyaktva belongs to the 4th guṇasthān (Avirata Samyag-dṛṣṭi).
• From there, if it is strengthened, the soul moves upwards (5th, 6th, 7th …).
• If it is disturbed or broken, the soul falls downward to states of:

- Sāśvādana-samyak-dṛṣṭi (tasting remnant of right faith – 2nd guṇasthān), or - Miśra-dṛṣṭi (mixed view – 3rd guṇasthān), or - Complete mithyātva (1st guṇasthān), depending on the exact karmic rise and intensity.

So: Kṣayopaśamik samyaktva is a strong but still reversible stage. Only kṣāyik samyaktva is irreversible.

---

2. Signs that a jīva has attained kṣayopaśam samyaktva

First, the general signs of samyak-darśan (right faith) – these apply to all three: aupśamik, kṣayopaśamik, and kṣāyik samyaktva.

2.1 Inner core of samyak-darśan

The essence is:

• Clear, doubt‑free conviction in:

- Existence of jīva and ajīva, - Law of karma and rebirth, - Possibility of mokṣa, - Tīrthankaras as perfectly enlightened guides, - True Guru and true Śāstra as the path to liberation.

• No attraction to false gods, false gurus, false scriptures.
• No hatred or disgust toward true dharma, sādhus, or real tapas.
• Growing inner detachment (vītarāg-bhāva) from worldly pleasures, power, fame, etc.

Traditionally, this is expressed as the eight aṅgas (limbs) of samyak-darśan:

1. Niśaṅkitā – No doubt about the tattvas (truths taught by Jina).
2. Nikāṅkṣitā – No expectation of worldly gain from dharma (no “I do pūjā so I become rich”).
3. Nirvicikitsā – No aversion/disgust towards true dharma, saints, vows, austerities.
4. Amūḍha-dṛṣṭi – Not getting confused by contrary philosophies, miracles, or crowd-opinion.
5. Upagūhana – Protecting the reputation of genuine fellow-aspirants; not exposing faults with a critical ego.
6. Sthitikaraṇa – Helping oneself and others to remain steady in right faith.
7. Vātsalya – Deep affection and softness for those on the path of dharma.
8. Prabhāvanā – Joyfully honoring and spreading true Jain dharma.

Where all eight are living and strong, samyak-darśan is firm.

You can read more overview on samyak-darśan here

2.2 What is special about kṣayopaśamik samyaktva?

Compared to aupśamik samyaktva, kṣayopaśamik samyaktva has:

1. Deeper stability of faith

- The root mithyātva karma is partly destroyed. - So the soul does not fluctuate so quickly back into doubt or mixed belief. - The eight aṅgas are more natural, less forced.

1. Clearer insight into nav tattva

- Strong, clear conviction in: - Jīva, Ajīva, Punya, Pāp, Āsrava, Bandha, Saṃvara, Nirjarā, Mokṣa. - These are not just “learnt from a book”; they are felt as truth.

1. Beginner level of “śuddhopayoga” (pure awareness) appears sometimes

- Periods of inner quietness, where mind turns less towards rāga‑dveṣa, - Strong shraddhā (faith) in the pure soul as “I” (I am jñān–darśan–sukha-svarūp).

1. Changes in day‑to‑day reactions

- Anger, pride, deceit, greed still arise (because charitra-mohanīya is still active), but: - They are weaker, rise less frequently, and - The soul repents quickly, does pratikramaṇ, does not justify or glorify them. - The person naturally prefers truth to convenience, non‑violence to success, restraint to indulgence.

1. Approach to rituals and external religion

- Pūjā, vrata, dāna, fasts etc. are done with inner awareness of tattva, not only as tradition. - Strong care that: - Devotion is to Arihant–Siddha–Sadguru–Śāstra, - Not mixed with non‑Jain deities or superstitions.

2.3 Difference (simplified) between the three samyaktvas

• Aupśamik samyaktva

- Just suppressed mohanīya - Can arise suddenly (even for an antarmuhūrta) and disappear quickly. - Faith is true but still easily shaken by small causes.

• Kṣayopaśamik samyaktva

- Some mithyātva karma destroyed, some suppressed. - Faith is strong, clear, and usually not shaken by small temptations or arguments. - But with heavy passions or very strong wrong influences, it can break.

• Kṣāyik samyaktva

- Mithyātva karma totally destroyed. - Faith remains till keval‑jñān; cannot return to mithyātva. - This is of Arihant/Siddha-type level of right vision.

---

3. How a jīva behaves after losing samyaktva and falling back into mithyātva

Now your third question is very deep: When a soul that had samyaktva (especially kṣayopaśamik) loses it, how does it act?

Important: Outwardly, such a person may still look “religious” – does pūjā, visits temples, talks “Jain dharma” – but the inner vision (dṛṣṭi) has changed. The change is primarily inside:

> The dravya (body, name, role) can look similar, > but the bhāva (inner view) has shifted from samyak-darśan to mithyā-darśan.

3.1 Inner signs of fall from samyaktva

1. Doubt comes back

- Earlier: “This is Truth” – deep, doubt‑free conviction. - Now: - “Maybe karma isn’t exactly like that.” - “Maybe any sincere path is same; why insist on Jina’s tattva?” - This is loss of niśaṅkitā.

1. Worldly expectation from dharma increases

- Earlier: “I practice dharma for purification and mokṣa.” - Now: - “I do these rituals so my business grows.” - “I donate to be famous and respected.” - This is loss of nikāṅkṣitā (no worldly expectation from dharma).

1. Subtle dislike or ‘distance’ from real sādhus / true restraint

- Earlier: Respect and affection for genuine sādhus, niyam, and tapa. - Now: - “These sādhus are too strict; these rules are impractical.” - Starts defending laxity and criticizing real discipline. - Nirvicikitsā weakens; inner aversion to true dharma starts.

1. Easily shaken by opposite teachings

- Earlier: Firm in Jina‑vāṇī; hears other views with anekānt but doesn’t get carried away. - Now: - Gets attracted to philosophies that support indulgence or ego. - Thinks, “Why so many rules? Just be ‘good’ and enjoy.” - Amūḍha-dṛṣṭi is lost; delusion returns.

1. Cooling of affection and prabhāvanā

- Earlier: Joy in supporting Jain dharma, temples, scriptures, true saṅgh. - Now: - Becomes neutral or even negative: “Why spend so much on dharma?” - Loses warmth and love (vātsalya) for dhārmik people. - Stops active prabhāvanā of true Jain path.

3.2 Change in attitudes and day‑to‑day conduct

When samyaktva is lost, four major visible shifts often appear:

1. Priority shift

- Before: Dharma and inner purification were the main goal; worldly life was secondary and limited. - After: Wealth, status, enjoyment, and attachment to family, caste, business become dominating priorities. Dharma becomes: - Occasional, - Social formality, - Or “only if it doesn’t disturb my worldly plans.”

1. Justifying passions

- Before: - Anger, pride, deceit, greed were seen as enemies. - If they rose, there was regret and pratikramaṇ. - After: - Uses logic to justify krodha (“if I don’t shout, no one listens”), māna (“self‑respect”), māyā (“smartness”), lobha (“future security”). - No real sense of ‘I did wrong’.

1. Obsession with external ritual or total neglect – both can happen

- One type: - Over‑does external ritual for show, social competition, or fear – without inner right view. - Another type: - Drops practice, mocks rituals as “useless”, and lives almost fully worldly. - In both, tattva-bhāvanā (contemplation on nav tattva, anitya, saṃsāra, etc.) disappears.

1. Association (saṅga) shifts

- Before: Sought satsang of true sādhus and shravakas focused on tattva. - After: - Feels more comfortable with people encouraging indulgence, gossip, show-off. - May even feel irritated in serious spiritual company.

3.3 Stages of fall (from the standpoint of guṇasthān)

This is a simplified spiritual movement of a jīva who had kṣayopaśamik samyaktva:

1. 4th guṇasthān – Avirata Samyag-dṛṣṭi

- Kṣayopaśamik samyaktva is living. - Strong right faith, but still without complete vow‑taking.

1. Disturbance by heavy mohanīya karma

- Very strong krodha, māna, māyā, lobha (often anantānubandhi intensity), - Or deep attachment to false guru / false doctrine / worldly attachment, - Causes uprising of suppressed mithyātva karma.

1. Fall to 3rd or 2nd or 1st guṇasthān

- Miśra-dṛṣṭi (3rd): Mixed belief – oscillates between right and wrong view. - Sāśvādana-samyaktva (2nd): Has only a fading taste of the sweetness of samyaktva; like a memory. - Mithyātva (1st): Full wrong belief; samyaktva is completely broken.

The exact landing stage depends on:

• Which mohanīya prakṛtis rise,
• Their intensity (anantānubandhi or lower),
• Old karmic stock.

3.4 Very subtle but important point

A soul that has once truly attained samyak-darśan (even aupśamik/kṣayopaśamik), carries a deep spiritual saṃskār.

So, even if it falls:

• It is easier (compared to a totally new soul) for it to re‑awaken samyaktva in a future moment or life.
• Many āchāryas say that spiritual hunger and some restlessness remains somewhere inside, even during mithyātva, and one day that pushes the soul again towards true satsang and right faith.

---

In short

• Yes, kṣayopaśamik samyaktva can be lost. Only kṣāyik samyaktva is unbreakable.
• A jīva with kṣayopaśamik samyaktva shows:

- Firm, doubt‑free faith in Jina‑tattva, - Strong eight aṅgas of samyak-darśan, - Noticeable reduction in passions and world‑centered living, - Sincere, inner‑oriented practice of dharma.

• When samyaktva is lost and mithyātva returns:

- Doubt, world‑expectation from dharma, subtle dislike for strict dharma, and attraction to easy paths reappear, - Passions are justified instead of regretted, - Outer religiosity may remain, but inner view changes from “path to mokṣa” to “support for worldly life.”

If you want, I can next map this more technically to specific mohanīya karmas and their prakṛtis, or to the 14 guṇasthāns step-by-step, but the above is the core practical picture.