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ing the mind from erotic thoughts
of every sort and kind. (D) The Bhåvanâ —Next comes the bhavand or reflection or thinking within one's own self as to the real nature and and character origin, use and utility of something else. Constant thinking of this nature, wakes up in the mind of the thinker, a knowledge of the intrinsic value of the object thought upon and helps him to avoid such things as would stand in his way to the realisation of the object or end he has in view or remove obstacles from his pathways to perfection—the be all and end all of our life and thought.
Such being the nature bhavana or selfreflection, the Jain sages has classified it in twelve kinds for a mumukshin soul as stepping stones to higher things and they are as in the following, - (1) Anitya bhavana-Anitya means non
permanent. Anitya bhavanatherefore means the thinking of the non-permanent character of things. Things transitory can not have any absolute value to a
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