4 cases are possible:
a) if one can stay in control even when enraged and if one can carry out in deed one's enraged threats, then such an anger cannot be called impotent. Such a person will be feared and respected for his personality and power. If the anger was expressed for a righteous cause, then such a person will earn people's admiration for his moral stature.
b) if one loses control of one's senses when enraged and if one can carry out in deed one's enraged threats, then such an anger cannot be called impotent. Such a person will be feared for his power but may not be respected for his personality. If the anger was expressed for a righteous cause, then such a person will earn people's admiration for his moral stature.
c) if one cannot carry out in deed one's enraged threats, then such an anger would be called impotent. Such a person will be ridiculed with contempt for his lack of power and disability to suppress his impotent rage. If the anger was expressed for a righteous cause, even then the person will not earn people's admiration.
d) one feels no anger ever.
Example for case (a):
Sri Rama is described as having mastered the ire and yet, we are also told that when His warrior wrath is provoked, even the Gods would tremble in fear. This is an example of righteous and potent rage. More importantly, controlled rage used as a tool.
In Sri Ramayana, many people(specially opponents) underestimate Sri Rama for being a polite speaker, until they see his might in the battle.
Also, Sri Rama's anger is always a righteous one. If ever, He is angered and the cause is unrighteous, then He, quickly, gets rid of such an anger.There is one such incident in Ramayana: Sita is kidnapped by Ravana in the absence of Rama and His brother Lakshmana. Rama finds out about the kidnap when He returns to the hermitage in which they live. Rama is terribly angered and says that He will destroy the entire world with His powerful weapons. Lakshmana, knowing that Rama is indeed capable of carrying out the threat, pacified Rama and tells Him that it would be unfair to punish all the beings in the world for the crime committed by Ravana...only Ravana and his supporters must be punished. Rama agrees and quickly pacifies Himself despite the terrible situation that He is in.
Example for case (b):
When the Draupadi was being insulted in the court of Dhritarashtra after the game of dice, Bhima was enraged. He talked of violent revenge to a degree that it seemed not practicable. He was, technically, a slave of Duryodhana and yet he talked of killing him and his brothers. Those spontaneous outbursts of anger could be categorised as impotent rage(also uncontrolled rage). But 13 years later, Bhima fulfilled his vow. Then, it could not be called impotent anymore because the threats were carried out in deed.
Sometimes, what can seem like an impotent rage when it is expressed even though it is not. The above incident is case in point.
But the above example is also a case of uncontrolled rage, even though it is potent. Bhima, in his anger, declared in the court(where game of dice was played) that he would kill Dushshasana, the younger brother of Duryodhana, in battle and then drink his blood from his chest. Later, Bhima realized that in his anger he vowed to do a very base thing. Drinking any man's blood is base. Dushshasana was the cousin brother of Bhima, so drinking his blood is most base(regardless of the excuse). But, since he had already spoken the words and the words spoken once cannot be taken back like an arrow released from a bow or a bullet fired from a gun, so Bhima had to put the blood of Dushshasana to his lips and pretend to drink.
Frequently, when a person is unable to control his anger, it controls him. And when a person loses his control in anger, then he will do anything and say anything....there is no limit. The above example of Bhima is also an indicator in that direction. It is one thing to kill an opponent in battlefield, but quite another thing to drink his blood(or even take vow to do it). The latter is an indicator of barbarism. Bhima had sunk to such depths because he was unable to control his anger. His anger clouded his better judgement.
But, in Bhima's defense, his anger was triggered by a blood-curdling crime committed by Dushshasana. And most importantly, Bhima's anger was righteous one.
Example for case (c):
kopam sheshena purayet...
anger completes the remainder(of argument)...
When someone is unable to react rationally, they cover it up by expressing rage. This comes under the category of 'impotent' rage.
Example for case (d):
If someone never feels angry, no matter what, then he must be a gyani. To understand this, we must first understand why one becomes angry. Any person would become angry in 2 cases:
1) He does not gwet what he wants/desires.
2) He gets what he does not want/undesired.
So, if one is never angry, then it must mean that one has no desirable(wants/likes) and no undesirable(dislikes). That means, to such a person, all things are equally desirable or undesdirable. In short, he looks at things with equanimity. Such a person is called a gyani or yogi.
Samatvam yoga uchyate...
Equanimity is called Yoga...
(Bhagvad Gita)
The corollary to the above is that any person who has any desire(like) or dislike will be prone to anger. As soon as one is emotionally attached to anything(raga/love) or emotionally repulsed by anything(dwesha/hatred), then it gives rise to anger(krodha).
Sometimes, a very selfish/lazy man may seem like an unattached person because he does not care about most of the things in the world(unless they directly affect him). Such a person must not be confused with a gyani. hold something dear enough to get enraged.
For example, lets say a politician comes to know about an attack by enemy state on his citizens. That politician is not angered and instead tries to obfuscate the matter to save his position, then he cannot be called a gyani for not being angry. Instead, he is in dereliction of his duty of safeguarding his citizens from enemy states.
Not being angry even when justice is under threat is either mark of a gyani or a very base man. The difference is that gyani is not angered by anything at all, while the base man is not angered(and even happy) only when the righteousness is under threat. The same base man will be very angry when his comforts are under threat(unlike a gyani).
Sometimes, even a gyani expresses anger. This is not the same as an average person expressing his anger. The gyani(unlike an average person) is not attached to anything or repulsed by anything. A gyani views everything with equanimity. Then why would a gyani express anger? Gyani expresses anger to get a particular job done. He uses anger like a tool. Just as screw-driver is used to drive a screw inside or remove it, similarly anger can be used to get done jobs done. For example, when a son is afraid that his father will get angry with him, the son will not commit any grave mistakes because of fear of punishment. On the other hand, if the son is aware that his father will not get angry, then the son can commit any mistake because of lack of fear of punishment. So, a father may express anger, so that the son is not spoiled(even though the father loves his son immensely). The same theory applies to employer-employee relationship also.
So, there are circumstances when the anger has to be expressed to get the job done. In such circumstances, even a gyani expresses anger to get the job done, but the anger is in his control and he is not in anger's control. That means, he is not really angry, he is just pretending to be angry to get a job done. The God/Goddess act in a similar manner. In fact, there is no difference between a gyani and God/Goddess.
Brahmvit brahmweva bhavati...
One who knows Brahman becomes Brahman...
God/Goddess expresses righteous anger when Dharma(righteousness) is under threat. The anger expressed by the God/Goddess is controlled, potent and righteous. The God/Goddess is also a gyani(or gyanam/knowledge itself), so He/She is expressing anger only to set the things in order.
It is said in holy vedic scriptures that Sun shines everyday due to the fear of God's/Goddess' anger, wind blows due to fear of God's/Goddess' anger, and so on...
Without that fear of anger, nothing will work. If there is no fear of law in a country, there will be anarchy in that country. Similarly, if there is no fear of God/Goddess, then there will be no order in the world. If rage is not expressed by all rightesous people when unrighteousness is rising, then soon the world will be in great sorrow. So, God/Goddess expresses anger to set things in proper order. In reality, He/She is never angry. The anger of the God/Goddess is for the welfare of everyone including one who is being punished.
For example:
Shishupala and Putana acquired Moksha when they were slain by Sri Krishna.
Conclusion:
Finally, whether a rage is potent or impotent is determined by whether the person can carry out the threat or not. Potent rage is feared and respected. Impotent rage is held in contempt.
Uncontrolled rage is dangerous to everyone including the person expressing it.
Righteous rage has to be expressed by righteous people when unrighteousness is rising. If rage is not expressed by all righteous people when unrighteousness is rising, then soon the world will be in great sorrow.
Generally, anger is a side-affect of desire. When desire is hindered, it gives rise to anger.Gyanis and God/Goddess do not have anger because they do not have any desire. But even they express anger to protect Dharma(righteousness), even though they are not really angry. They use anger like a tool to get the job done.
