Let’s unpack this step by step, slowly and clearly.

You are talking about a very important principle:

• Once a soul has truly attained samyak-darśan (right faith) – even if it is only aupaśamik (temporary, due to suppression of delusion) or kṣayopaśamik (mixed, partly destroyed and partly suppressed mohaniya karma) –
• That experience never goes completely “waste”.
• It leaves a very deep spiritual saṃskār (impression / conditioning) on the soul.

Because of that, two things become true:

1. If it falls back into mithyātva (false belief),
2. Still, its future spiritual journey is not the same as that of a soul that has never had samyak-darśan.

Now I’ll explain each point more deeply.

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1. What is samyak-darśan in this context?

Samyak-darśan means:

• A clear, inner conviction in:

- Tattvas (jīva, ajīva, puṇya, pāpa, āsrava, bandha, saṃvara, nirjarā, mokṣa), - The true nature of soul, - The reality of karma, - The greatness of Arihanta–Siddha–Acharya–Upadhyaya–Sādhu, - The path of non-violence, restraint and self-purification.

It is not just “I believe in Jainism.” It is a deep, living, clear inner seeing – “This is the truth; this is the path.”

Even if:

• It came due to suppression of deluding karma (aupaśamik),
• Or due to partial destruction + partial suppression (kṣayopaśamik),

still for that duration, the soul genuinely tasted right faith.

That taste is the key.

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2. What is meant by “deep saṃskār” on the soul?

Saṃskār means:

• A deep impression or tendency created by past experience.
• In worldy terms, when you intensely love something once, even if you move away, some memory / pull remains inside.

Spiritually:

• When the soul once actually experiences samyaktva,
• A subtle internal orientation gets formed:

- “This direction is right.” - “This type of discourse (satsang), these qualities (ahiṃsā, aparigraha, self-control) feel ‘true’, ‘pure’.”

• This does not vanish just because later the soul falls into ignorance again.

So the deep saṃskār is:

• The inner, subtle imprint of:

- having once trusted the true path, - having once felt reverence for Tīrthankars and true dharma, - having once distanced from mithyā-darśan internally.

This makes the soul different from a soul that has never had samyak-darśan.

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3. Why is it easier for such a soul to regain samyaktva?

Compare two souls:

1. Soul A – never had samyak-darśan in any past life.
2. Soul B – once had real samyak-darśan (even aupaśamik/kṣayopaśamik), but then fell again.

Soul A:

• Is fully under anādi mithyātva (beginningless wrong belief).
• Has no inner memory or taste of true dharma.
• For it, coming to:

- right Guru, - right scriptures, - right understanding is a big breakthrough.

Soul B:

• Has already crossed that big inner wall once.
• The moha (delusion) can cover it again, but:

- Inside, some past recognition is stored. - Its mohaniya karma has already once been heavily weakened or suppressed.

Therefore:

• When conditions become favorable again (good satsang, contact with sadhu/acharya, suffering that shakes illusion, etc.),
• It is comparatively easier for such a soul to re-awaken samyak-darśan,

than for a soul totally new to it.

Think of it like:

• A person who once learned to swim, then didn’t swim for years.
• Compared to someone who has never touched water,
• When both go to learn again, the old swimmer will pick it up faster because his body and mind “remember” it.

Similarly, Soul B’s spiritual memory responds more quickly to true satsang, scriptures, and guidance.

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4. “Spiritual hunger” and “restlessness” that remains inside

Many Jain ācāryas describe another subtle point:

• After real samyak-darśan, even if the soul falls:

- Some spiritual hunger remains. - A kind of inner dissatisfaction with pure worldly life remains.

This may not always be conscious. In mithyātva, the person may appear fully worldly, but:

• Deep inside, there is a tiny discomfort:

- “Something is missing.” - “This cannot be the ultimate.” - “Only pleasures, status, relationships are not giving total fulfillment.”

This is called:

• a kind of antarik chul (inner burning / restlessness),
• a pull towards higher meaning.

Over many births, this hidden restlessness can:

• Draw the soul towards:

- true Jain scriptures, - saints, - satsang, - spiritual practices again.

• When right external conditions arise, this inner hunger awakens strongly, and the soul again moves towards samyak-darśan.

So the point is:

> Even during mithyātva, for such a soul, the seed of longing for truth is not fully dead – only covered.

One day, by proper nimitta (right circumstances), that seed sprouts again.

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5. What actually pushes the soul back towards satsang and right faith?

From Jain viewpoint, a combination of:

1. Internal causes (upādāna):

- Previously created punya related to: - reverence for Jina, - serving sādhus, - śraddhā (faith) in scriptures, - vows (vratas), pratikraman, etc. - The past experience of samyaktva, - Weakening of mohaniya karma in earlier life.

1. External conditions (nimitta):

- Coming in contact with: - true Jain sādhus, - upādhyāys / ācāryas, - authentic Jain scriptures, - satsang on tattvas and moksha-marg. - Sometimes suffering – disease, loss, shock – that shakes attachment to worldly things and turns the mind inward.

When inner saṃskār + external nimitta meet:

• The old tendency to accept truth again becomes active.
• The soul may suddenly:

- feel drawn to pravachan, - feel that worldly talk is empty, - feel respect for renunciation, - start questioning its own lifestyle.

That is the re-wakening of samyak-darśan or its strong preparation stage (upashama / kshaya-opashama conditions).

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6. Important nuance: It is “easier”, but not “automatic”

This point should be understood carefully:

• The saṃskār helps, but does not force.
• Even a soul with such past samyaktva:

- can again wander in the world for many lives, - if it keeps choosing attachments, passions, and wrong company.

What is “easier” here?

• The potential and tendency to again accept true dharma is stronger.
• When the right opportunity appears,

that soul is more likely to respond positively than a totally new soul.

But:

• The soul still has free will within karmic limits.
• If it misuses opportunities, the journey can again be delayed.

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7. Why is this a “very subtle but important” point?

Subtle because:

• It talks about invisible inner conditioning across lifetimes.
• You cannot see it easily from outside.
• Two people may look equally worldly today, but:

- One may have a deep past saṃskār of samyak-darśan, - The other may have none.

• Their future spiritual speed can be very different.

Important because:

• It explains why satsang, faith, and any touch of true dharma is never wasted.
• Even if:

- You or someone you know had a strong spiritual phase and then “fell” into worldliness again, - From Jain view, that period was not useless.

• It has created:

- a permanent spiritual imprint on the soul, - which can help again in a future life or future phase of this life.

So this teaching gives:

• Hope – no genuine contact with truth is ever lost.
• Responsibility – every little bit of true śraddhā, satsang, and right perception you cultivate can support you strongly in future births, even if currently you feel weak.

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In summary:

• True samyak-darśan, even when temporary (aupaśamik / kṣayopaśamik), leaves a very deep saṃskār on the soul.
• Because of this, if the soul falls back into mithyātva:

- It is comparatively easier for it to regain samyaktva later, - A subtle spiritual hunger and restlessness continues inside, - One day, with right circumstances, that inner pull reconnects it to satsang and right faith.

• Thus, no moment of true right faith is ever wasted; it permanently refines the soul’s inner orientation towards liberation.