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as primary, e.g., the gregarious instinct. It will not be possible for me to discuss the point adequately in a short article like this, but it seems to me that this instinct could not be regarded as a primary instinct in any case, for it is not to be found in all species of life and is adequately explained as the modification of the instinct of fear. The same is the case with the parental instinct which would seem to be a complex of the sexual instinct.
ESSAYS AND ADDRESSES
Metaphysically, the variety of emotions are capable of classification under the heads of attraction and repulsion, as so well shown in Babu Bhagwan Das's valuable work, the "Science of Emotions." On the side of attraction we have reverence, comprising worship, veneration, respect, which are manifestations of that emotion for the superior being; love, appearing as good will, friendship, passion, for the equal; and benevolence, including tenderness, pity and compassion, for the inferior. On the side of repulsion are ranged fear for the superior, hatred for the equal, and scorn, or pride, for the inferior. Apprehension, terror, horror are some of the manifestations of fear; choler, rage, wrath, of hatred; and superciliousness, contempt and disdain, of pride or scorn. From these diverse manifestations of attraction and repulsion spring marked traits of character which pass by different names. For instance, we have obedience, truthfulness, trustfulness and loyalty-springing from the feeling of reverence; confidence, candour, contentment, sympathy, honesty, from love; holiness, tenderness, charity, toleration, from benevolence; servility, lying, treachery, rebelliousness, from fear; fury, misunderstanding, unkindness, moroseness, from anger; and hypocrisy, malignity, prudery, exactingness, from pride.
The above are some of the different kinds of feelings which arise as the effect of the interplay of emotion and belief in the mind. They are all complex in their nature and capable of undergoing change, with the change of attitude towards their object or objects. But the root causes that are capable of putting the sensory-motor mechanism of the living organism into motion are only four, as is evident from the above enumeration and treatment of the subject. These are the same as described in the Jaina Siddhanta, namely, ahara (food), bhaya (fear), maithuna (sexual appetition), and parigraha (love of acquisition).
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