You are describing something very human, and also very well explained in Jain Dharma. Lingering anger about past hurt does not automatically mean “you are not samyagdrishti.” We have to see it more carefully, in the way our scriptures look at kashāyas (passions) and Samyak Darshan.

I’ll go step‑by‑step and connect it to your two incidents.

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1. What is Samyak Darshan really?

In Jain Dharma, Samyak Darshan = Right Faith / Right Vision – a clear, doubt‑free conviction in:

• the reality of jīva (soul) and ajīva (non‑soul)
• karma, bondage, and liberation
• the path shown by Tirthankars (Panch Parmeshti, 7 tattvas, Ratnatraya, etc.)

It shows in attitudes like:

• respect and trust for true Dev–Guru–Dharma
• decreasing attachment to worldly things
• increasing compassion, humility, and non‑violence
• dislike for sin in yourself, and reverence for good qualities in anyone

Externally, a person may still have weaknesses, but inside there is a clear turning toward the true path, and away from mithyātva (wrong belief).

You can read more here

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2. Can a samyagdrishti still get angry?

Yes. Very clearly, yes.

Jain philosophy says:

• Samyak Darshan begins at the 4th guṇasthān.
• Even there, kashāyas (anger, pride, deceit, greed) are still present.
• They become fully destroyed only much later, and totally end at the stage of Siddha.

So, having anger appear is not proof that Samyak Darshan is absent. The key difference is:

• For mithyādṛṣṭi: anger is usually justified, nourished, and seen as “my right.”
• For samyagdrishti:

- anger is felt, but soon seen as wrong, - there is regret and wish to reduce it, - the person slowly works to soften and remove it.

From what you wrote:

> “While I do have less of these emotions… I do sometimes occasionally get intense anger.”

The trend (less anger, more control, more forgiveness, more respect for Dharma) is exactly what scriptures praise as a sign of progress.

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3. Your first case: “I should have given it back to her”

Incident:

• Two years ago, someone said something to you.
• Outwardly you stayed quiet.
• Even now, sometimes the scene comes back and you feel:

> “I should have replied / I should have given it back.”

• That brings up intense anger and restlessness.

What does this mean spiritually?

1. Old wound, not current event

The person is not hurting you now. Your own memory is re‑playing, and your ego feels: - “I was insulted.” - “I looked weak.” - “I should have shown my power.”

This is māna (pride/ego) + krodh (anger).

1. But notice the important part:

- You are aware that this is not ideal. - You feel disturbed by your own anger. - You want to understand and improve.

This inner observation and wish to change is a very strong spiritual sign. A truly mithyādṛṣṭi person often doesn’t even see this as a problem.

1. What is happening at the karmic level?

- The original insult + your internal reaction created bonded karma. - Now, when the memory comes back, that is udaya (fruition) or udīraṇā (intensification) of karmas connected with anger/pride. - The feeling “I should have hit back” is your raag‑dwesh reacting again.

But if now you respond with: - understanding, - forgiveness, - letting go,

then this same situation becomes an opportunity to weaken kashāya and shed karma.

So the fact that you see it as a problem and want to move toward forgiveness shows spiritual movement toward, not away from, Samyak Darshan.

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4. Your second case: the teacher who tortured you

Incident:

• 8+ years ago, serious mistreatment by a teacher.
• Now:

- “almost no anger,” - but sometimes agitation, hurt, a bit of ego comes up.

Here we must be very fair to yourself:

1. Deep hurt takes time

When there is real mental or physical torture, that leaves deep samskāras. Jain Dharma never says: > “If you still feel pain after a big trauma, you must be spiritually low.”

Instead, the path is: - acknowledge the pain, - see it in light of karma, - slowly move from hatred to understanding, then to forgiveness.

1. Your current state already shows progress

- “Almost no anger now” after such an incident is itself a big step. - Slight agitation or ego sometimes is natural; these are residual karmic impressions.

1. What is needed now?

- Not guilt (“I still feel something, so I must be bad”), - But gentle, repeated inner work: - seeing that teacher also as a soul under heavy karmic bondage, - understanding that your own past karmas ripened through that instrument, - making a conscious choice: “I do not want to continue this chain of hatred.”

This attitude is very close to what Samyak Darshan nurtures: seeing everyone as a soul, seeing karma as the real cause, and aiming at kshay (destruction) / upsham (subduing) of anger and hatred.

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5. Is “occasional intense anger” equal to “no Samyak Darshan”?

No. The scriptures do not define Samyak Darshan like this:

> “If you ever feel strong anger, you cannot be samyagdrishti.”

Rather, they look at:

1. Belief – Do you have faith in Jain tattvas and Panch Parmeshti?
2. Direction – Are you moving toward less kashāya overall?
3. Response – When kashāya arises:

- Do you justify it? - Or do you regret it and try to improve?

From your own words:

• “I do have less of these emotions.”
• “I do sometimes occasionally get intense anger.”
• You are examining it in light of Samyak Darshan.

This self‑reflection itself is a mark of spiritual awakening. Someone without right direction rarely questions their anger in this way.

However, only a Kevali or true Omniscient can definitively say of any soul: “This one is samyagdrishti” or “not yet.” We should be humble about that.

What we can say is:

• Your described tendencies (less anger, more forgiveness, more respect for Dharma, awareness of ego) are aligned with movement toward Samyak Darshan.
• The remaining anger and ego show that kashāya is still there, which is normal for almost all of us on the path.

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6. How Jain Dharma suggests you handle these recurring memories

To transform these incidents into steps toward Samyak Darshan, some practical, very traditional methods:

(a) Alochanā, Pratikraman, Pratyākhyān

Regularly, especially when such memories come:

1. Alochanā – Openly admit before Dev–Guru–Dharma (even mentally):

“I still feel anger/ego toward X. This is my fault (dosha). I wish to reduce it.”

1. Pratikraman –

- Recall the incident, - observe your anger, - sincerely say in your heart: - “Michchhāmi Dukkaḍaṃ to that soul, and to all beings.” - Even if your heart doesn’t fully feel it yet, repeat this as a spiritual practice.

1. Pratyākhyān – Take a small resolve:

- “Next time this memory comes, I will not add fuel to anger. I will watch it, remember karma, and try to send forgiveness instead.”

Over time, this weakens the karmic grip and brings inner lightness.

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(b) Bhagavān‑centred reflection instead of “revenge reflection”

Right now the mind sometimes goes:

• “I should have replied… I should have hurt back…”

Consciously replace that chain with:

• “That was my karma getting finished.

Today I am safer, I have Dharma, I have guidance. Let this end with me; I do not want anyone to suffer because of my hatred.”

You can also remember a Tirthankar’s forgiveness in extreme situations as an ideal – not to feel guilty, but to gain inspiration:

> “If they could forgive such immense harm, surely I can walk a few small steps in that direction.”

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(c) Bhāvanā of Kṣamā (forgiveness)

Whenever the face of that person or teacher comes in mind, try this simple inner statement:

• “You are a soul, I am a soul.

Both bound by karma. I choose forgiveness over hatred. May we both move toward liberation.”

In the beginning it may feel like only words, but constantly doing this slowly changes the internal feeling.

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(d) Watching the anger like a passing cloud

From a Jain perspective, you are not your anger. You are the knower‑seer (jñātā–draṣṭā), in whose presence anger arises and falls.

Practically:

• When the memory comes and anger rises:

- Notice it: “Anger has arisen in me.” - Feel the heat, tightness, thoughts—but as an observer, not a slave. - Let a part of you just watch, without acting or feeding the storyline.

This strengthens your dravyārthic (pure‑soul) standpoint, which is deeply connected to Samyak Darshan.

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7. So, what does all this mean for you?

Putting it simply:

• Your anger and hurt do not automatically prove that “you are not samyagdrishti.”
• What is far more important is:

- your growing reduction of anger and greed, - your movement toward forgiveness, - your respect for sādhus, scriptures, and true Dharma, - your sincere self‑examination and wish to progress.

These are very healthy signs of spiritual growth.

At the same time:

• The recurring intense anger shows that some karmic knots (kashāya) are still strong in those particular memories.
• Jain Dharma does not deny this; it asks you to work with them consciously using:

- pratikraman, - forgiveness‑bhāvanā, - right understanding of karma, - and steady remembrance of your true nature as soul.

If you keep walking in this way—less anger, less revenge thinking, more forgiveness, more humility and faith—then, whether Samyak Darshan has already arisen or is still to arise, you are certainly moving in the right direction that leads to it.