JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org. This content downloaded from 128.235.251.160 on Mon, 30 Mar 2015 08:26:16 UTC All use subject to JSTOR Terms and Conditions Reviews of Books Reviews of Books torical, are carefully noted down in separate sections. The volume is certainly an important contribution to our knowledge of the rise and progress of Jainism in South India in the middle ages. The book appears to have been conceived and torical, are carefully noted down in separate sections. The volume is certainly an important contribution to our knowledge of the rise and progress of Jainism in South India in the middle ages. The book appears to have been conceived and Jaina Psychology: A psychological analysis of the Jaina doctrine of Karma, by MOHAN LAL MEITA. Pp. xvi + 220. Amritsar: So-HANLAL JAIDIHARMA PRACHARAK SAMITI, 1957.This little book, the author's doctoral dissertation, is a first attempt to present psychological ideas culled from an exhaustive study of the Jainist religious writings. Dr. M. V. Govindaswamy, in his foreword, says the book may be regarded as both an invitation and a fullfillment. An invitation, it certainly is. Indeed, it offers many invitations; to the student of the history of ideas, the student of cultural development, and those interested in rapprochement between current intellectual activity peculiarly Indian in character and that which characterizes modern psychology.The first chapter is devoted to an exposition of Karma, which lies at the basis of Jaina psychological speculations. The soul, or self, existing eternally, i. e., without temporal beginning or end, is inherently active, and the universe in which it exists is filled with a species of material atoms called karma or karmic matter. By its activities, the soul attracts the various karmic particles in its vicinity which are then intimately bound to it by the conscious activities called passions. The type of activity engaged in by the soul determines the type of karma which is attracted and bound to it, and this 7carma is the means for producing the future consequences of those actions. Karmic atoms may be classified according to their function or "nature" into the following eight types: comprehension-obscuring, apprehension-obscuring, feeling-producing, deluding, age-determining, physique-making, status-determining, and powerobscuring. These main types, together with their sub-catagories, must constitute a very large number indeed. Mehta " confines " his account to 158 Jaina Psychology: A psychological analysis of the Jaina doctrine of Karma, by MOHAN LAL MEITA. Pp. xvi + 220. Amritsar: So-HANLAL JAIDIHARMA PRACHARAK SAMITI,