Answer

A jīva with upśam samyaktva has right faith due to the temporary subsidence of the deluding karma related to wrong belief. But the passions — kaṣāya such as anger, pride, deceit, and greed — are not permanently destroyed.

So if such a jīva experiences anger, the Jain understanding is:

• He should not identify with it as “my true nature.”
• He should try not to act under its force.
• He should restrain speech, body, and mind as much as possible.
• He should reflect that anger is harmful to the soul.
• He may suppress the expression of anger, but the deeper goal is not mere suppression — it is awareness, restraint, repentance, and gradual purification.

If the anger is truly anantānubandhī kaṣāya, then it is spiritually very serious, because anantānubandhī passions are those that obstruct right faith.

Explanation

In Jain karma theory, anantānubandhī kaṣāya is the most intense form of passion. It is connected with mithyātva and blocks samyaktva.

A jīva in upśam samyaktva has attained right faith by temporary suppression of certain deluding karmas. Since it is only suppression and not destruction, there is always the possibility of falling from that state if strong delusion rises again.

Therefore:

• If anger arises but does not destroy right faith, it may be a lower intensity of kaṣāya.
• If the anger is truly anantānubandhī, it is incompatible with stable samyaktva and can cause fall from right faith.

So a person with upśam samyaktva does not “approve” of anger. Even if anger arises internally, he understands:

• “This is not my pure nature.”
• “This is due to karma and attachment.”
• “If I follow this anger, I harm my soul.”

He tries to stop its outward expression and weaken its inner force through:

• kṣamā — forgiveness
• vinay — humility
• pratikramaṇ — repentance and correction
• samāyik — equanimity
• vivek — discrimination between soul and passions

Spiritual Understanding

Jain Dharma does not teach that anger should merely be pushed down while internally burning. That may stop immediate violence, which is useful, but it does not purify the soul completely.

The higher Jain path is:

• First, stop harmful action.
• Then, stop harmful speech.
• Then, calm harmful thought.
• Finally, uproot the passion itself through right knowledge, right faith, conduct, and austerity.

So if extreme anger appears, the immediate discipline is restraint: do not speak harshly, do not injure, do not retaliate. But spiritually, one must later do inner work: reflect, repent, ask forgiveness if needed, and reduce the cause of anger.

Takeaway

A jīva with upśam samyaktva may still experience passions because they are only suppressed, not destroyed. But if anantānubandhī anger truly arises, it can obstruct or destroy the state of samyaktva. Therefore, he restrains the anger outwardly, rejects it inwardly, and works to purify it through awareness, forgiveness, repentance, and equanimity.