Yes — in Jain Dharma, a samyagdrishti jīva can still have kashāya. But there is an important distinction:

1) Can a samyagdrishti jīva get intense kashāya?

Yes.

A being with samyagdarshan does not mean a being who is already free from anger, pride, deceit, and greed. It means the soul has obtained right faith / right vision.

So a samyagdrishti can still experience:

• anger,
• hurt,
• pride,
• attachment,
• aversion,
• jealousy,
• ego,
• stubbornness,

but these are not yet destroyed. They may be suppressed, weakened, or present in limited form, depending on the soul’s spiritual stage.

In Jain teaching, complete destruction of kashāya happens only much later, at higher spiritual stages. So a samyagdrishti is not yet a kevali or fully passionless.

2) Can a samyagdrishti jīva get anantanubandhi kashāya?

In the strict Jain sense, no.

Why?

Because anantanubandhi kashāya is the most destructive category of passions. It is the kind of anger, pride, deceit, or greed that:

• binds the soul very strongly,
• keeps the soul in saṃsāra for a very long time,
• and destroys or prevents samyagdarshan.

So, when anantanubandhi kashāya is active, the soul is generally considered mithyādṛṣṭi or at least not in a stable state of right faith.

In simple words:

• Samyagdrishti = right faith is present.
• Anantanubandhi kashāya = such strong passion that right faith cannot remain intact.

So both do not coexist in the same stable state.

3) Then what kind of kashāya can a samyagdrishti have?

A samyagdrishti can still have:

• ordinary intense anger in worldly conduct,
• attachment to relationships,
• hurt ego,
• resentment,
• and other passions,

but these would be understood as weaker grades compared with anantanubandhi.

In Jain terms, passions are classified in different strengths. The strongest one — anantanubandhi — is the one that blocks liberation most severely. A samyagdrishti is generally beyond that level, though not beyond all passions.

4) Important subtle point

Sometimes a person may have some right belief but also be struggling with deep anger or pride. In such a case, one should be careful in calling that person a stable samyagdrishti in the fully established sense.

Jainism is very precise:

• right faith is a real spiritual attainment,
• but it can still be unstable in beginners,
• and if passions become too strong, that right faith can be obscured or lost.

So:

• intense kashāya can exist in someone who has some degree of right belief,
• but anantanubandhi kashāya is not compatible with true, stable samyagdarshan.

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About your personal incident

What you described is very human, and from a Jain perspective it shows the workings of krodh, māyā, and ahaṅkār.

You:

• damaged something in anger,
• lied out of embarrassment,
• then felt shocked when your friend told the truth,
• and later held onto hurt and anger for many years.

From the Jain viewpoint, this means there were kashāyas on both sides of the event, but especially in your own heart afterward, the long-lasting anger became a deep bondage.

The most important point:

The fact that after 15 years you realized your own fault and mentally sought forgiveness is spiritually very good.

That inward change is important because in Jain Dharma:

• recognition of fault is the beginning of purification,
• forgiveness softens kashāya,
• self-restraint and repentance reduce bondage,
• and sincere pratikramaṇ weakens the stain of past resentment.

5) Was your anger “anantanubandhi”?

I would be careful not to label your inner state too harshly. In Jainism, only a true inner spiritual evaluation can determine the exact category of kashāya.

But generally:

• if the anger lasted for years,
• and you could not forgive despite advice,
• then it was certainly deep and strong krodh/abhimān-related bondage,
• though not necessarily something you should self-declare as anantanubandhi.

It is better to say:

• it was very strong kashāya,
• and the recent repentance is a very positive spiritual step.

6) What is the Jain remedy?

Jain Dharma would advise:

• kṣamā — forgiveness,
• kṣamāpanā — asking forgiveness,
• pratikramaṇ — inward repentance,
• svādhyāya — reflection on conduct,
• samayik — equanimity,
• and reducing ego by remembering: “This soul has been my own bondage.”

Your realization that “it was my mistake from the beginning” is actually a form of dṛṣṭi-pariṇāma — a change in inner vision. That is spiritually meaningful.

7) Final answer in one line

• Yes, a samyagdrishti jīva can still have intense kashāya in a worldly sense.
• No, a true and stable samyagdrishti jīva does not have anantanubandhi kashāya, because that level of kashāya destroys right faith.

If you want, I can also explain this in terms of the 14 guṇasthānas and where samyagdarshan and the different types of kashāya fit.