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Development of Jaina Yoga : 95
types or meditation for safeguarding the great vows of non-violence, celibacy and non-stealing 46 Objects of Meditation
Ācārānga, the first and the earliest of the Jaina canonical texts throws light on the practice of meditation of Mahāvīra itself. Mahāvīra meditated concentrating on the objects upper, lower and horizontal regions of the Loka (Universe/body). Loka is interpreted as suggesting both the universe and the body. He also meditated penetrating into the depths of his soul. An ascetic is instructed to identify the present moment of the existence of body. Solidarity state of the self, transitoryness, lack of refuge etc. are the objects to be meditated upon according to Ācārārga. The instance of Mahāvīra meditating internally fixing his eyes on the will before him for a period of hours together with his eyes wide open yet unblinking is interpreted as the practice of Trātaka. Bhagavatisūtra, in two sūtras mentions that lamp light should be made the object of meditation. Prakirņaka texts mention auspicious as well as inauspicious meditation. It is advised to meditate on Navakāramantra. Ācārya Atmārāma describes the method of meditating on Navakāramantra. According to him one should pronounce Namo while inhaling and Arihantāņam while exhaling thus complete the process in five breaths. The repetitions ranging between 30 to 35 times are likely to bring relaxation and cause the focus inward. The sufferings of the body, limbs of women etc. are not to be made the object of meditation. Aturapratyākhyāna enumerates sixty three objects which are treated as inauspicious objects of meditation, and if willingly or unwillingly meditated these are to be repented and are subject to pratikramaņa. Disposition of Mind
From Ācārānga I, we also learn about the mental disposition Mahāvīra had while meditating. He was completely calm and poise, free of passions and all kinds of attachments while meditating. His mind was fixed only on Samādhi he had no care for his food etc. In spite of the distraction caused by hostile people he would remain rapt in meditation. Samavāyānga and Chedasūtra
