We should think of the transitoriness (anityata) of all things, that what a thing was in the morning, it is not at mid-day, what it was at mid-day it is not at night; for all things are 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 worldly enjoyments, then with a mind full of peace he gets rid of all passions, and then he should take to the performance of dhyana or meditation by deep concentration.  The samatva or perfect equality of the mind and dhyana are interdependent, so that without dhyana there is no samatva