Part III, chapter vi., of An Elementary Text-Book of Hindu

Religion and Ethics (published by The Central Hindu College, Benares). The 3rd Parts of this and of An Advanced Text- Book of Hindu Religion and Ethics and the 2nd Part of Annie Besant's A Study in Consciousness are specially recommend- ed for a fuller development of many details of the subject
THE FACTORS OF EMOTION. 19
towards that which causes Pain, is the mood of Aversion, Repulsion, Dislike, the wish to be more distant. Generally speaking, in the most compre- hensive sense of the terms used, it is true that what- ever pleases is liked, whatever pains is disliked ; and the primary consequences of Pleasure or Pain are, on the one hand, the desire to take in, to absorb, to embrace, or, on the other hand, to throw out, to push away, to repel, the object causing the pleasure or the pain respectively. This desire to be united with an object is Love, r a g a ; to be separated from it, Hate, d v e s h a .
An attempt is made now and then to derive love from hate, or hate from love, to reduce the two to one or the one into the other. But the attempt does not succeed. The case is the same with all other inveterate pairs of opposites, light and dark- ness, pleasure and pain, sin and merit, birth and death, etc. The element of truth behind the effort, and which is the reason why it is persis- tently made, is that Teach one of such a pair is inevitably dependent upon the other and has no significance of its own without reference to the other; and such indefeasible interdependence implies a common underlying unity. The element of error in it is that it overlooks the fact that the many is the many, and cannot be reduced into one, into less than many, without the abolition of both. The ' archetype,' of course, of all such cases is the Absolute Itself, the Supreme Self, wherein the
20 SCIENCE OF THE EMOTIONS.
Self and the Not-Self co-exist as inseparable oppo- sites in the unbreakable relation of Negation. It is the same with such triplets as those of cognition, desire, action, etc., referred to before, at the end of the previous chapter. And, finally, on realising the partless continuum of the whole world-process, the case is seen to be the same with everything ; every- thing is seen to imply and therefore to carry in it, everything else always and everywhere.1 In such interdependence of pairs may be found the reason, why either is always passing into the other, in endless rotation, light into dark, pleasure into pain, love into lust or hate, the pure into the impure, birth into death, pursuit into renunciation, the physical into the superphysical, and back again endlessly.
Yoga-BhSjhya, ii. 22.