transitory and changing. Our body, all our objects of pleasure,
wealth and youth all are fleeting like dreams, or cotton particles
in a whirlwind.

All, even the gods, are subject to death. All our relatives will
by their works fall a prey to death. This world is thus full of
misery and there is nothing which can support us in it. Thus in

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whatever way we look for anything, on which we can depend, we
find that it fails us. This is called as'ara@nabhavana (the meditation
of helplessness).

Some are born in this world, some suffer, some reap the fruits
of the karma done in another life. We are all different from one
another by our surroundings, karma, by our separate bodies and
by all other gifts which each of us severally enjoy. To meditate
on these aspects is called ekatvabhavana and anyatvabhavana.

To think that the body is made up of defiled things, the flesh,
blood, and bones, and is therefore impure is called as'ucibhavana
(meditation of the impurity of the body).

To think that if the mind is purified by the thoughts of universal
friendship and compassion and the passions are removed,
then only will good {_s'ubha_) accrue to me, but if on the contrary
I commit sinful deeds and transgress the virtues, then all evil
will befall me, is called asravabhavana (meditation of the befalling
of evil). By the control of the asrava (inrush of karma)
comes the sa@mvara (cessation of the influx of karma) and the
destruction of the karmas already accumulated leads to nirjara
(decay and destruction of karma matter).

Again one should think that the practice of the ten dharmas
(virtues) of self control (_sa@myama_), truthfulness (_sun@rta_), purity
(_s'auca_), chastity (_brahma_), absolute want of greed (_akincanata_),
asceticism (_tapas_), forbearance, patience (_ks'anti_), mildness
(_mardava_), sincerity (_@rjuta_), and freedom or emancipation from
all sins (_mukti_} can alone help us in the achievement of the
highest goal. These are the only supports to which we can
look. It is these which uphold the world-order. This is called
dharmasvakhyatatabhavana.

Again one should think of the Jaina cosmology and also
of the nature of the influence of karma in producing all the
diverse conditions of men. These two are called _lokabhavana_
and _bodhibhavana_.

When by the continual practice of the above thoughts man
becomes unattached to all things and adopts equality to all beings,
and becomes disinclined to all world