The traditional Yoga which consisted mainly in a strict course of moral discipline, asceticism, postures of concentration, physical postures, had their influence also on the Jaina metaphysics. In the Jaina philosophy, Yoga is regarded as the cause of Moksha (final emancipation). This Yoga consists of Jnana (knowledge of reality), Shraddha (faith in the sacred teachings), and lastly Caritra (abstinence from all that is evil).
This Caritra consists of several ethical and physical rules of conduct. Of first importance are the five vows (Brata): (i) not to injure even by mistake, (ii) not to lie, (iii) not to steal, (iv) to abstain from sexual intercourse in body, speech and mind, and (v) to renounce all worldly objects. As per the external rules of conduct, the Jaina ascetic has to go by the path already trodden by others so as to save himself from treading on insects (Iryya), to speak pleasantly to all beings (Bhasa), to receive alms in a certain prescribed manner (Isana), to inspect the seats when giving or taking anything (Danasamiti), and lastly to see that the bodily refuse is not thrown in such a way as to injure any being (Utsargasamiti). Over and above these, five other kinds of Caritra are mentioned in Dravya-samgrahavritti.
When the Jaina monks enter the order or take Diksha, these vows are followed, they are called the great vows (Mahabrata). For laymen, however, it has been stated that they should observe these vows as far as their conditions permit them; they are called the small vows (Anubrata). The Mahabrata, thus, apply only to the ascetics, who are bent on attaining perfection, while the Anubrata apply to the householders. For example, Brahmacarya or chastity for a householder according to the Anubrata standard would be mere cessation from adultery, whereas according to Mahabrata it would be absolute abstention from sex-thoughts, sex-words and sex-acts. Ahimsa according to a householder, according to Anubrata, would require abstinence from killing any animals, but according to Mahabrata it would entail all the rigour and carefulness to prevent oneself from being the cause of any kind of injury to any living being in any way.
The Jains, under certain conditions, are even allowed voluntary death or euthanasia, mostly achieved through self-starvation (Itvara).
Furthermore, the practice of sitting down motionless and contemplating on divine things (Samayika) is also included among many other moral precepts. Jaina Yoga advocates three Guptis to regulate and keep in strict control the activities of body, speech, and mind. Thus Manogupti consists in removing all false notions, in cultivating satisfactions and equanimity; Vaggupti consists in absolute silence; and Kayagupti consists in perfect steadiness and fixity of body.
The tendency of the Indian sage from the earliest period of spiritual culture has been to overcome the physical inconvenience created by Nature. Instead of putting on clothes for protecting himself against external heat or cold, the yogin would rather prefer to temper his body in such a way that he might bear them peacefully or absolutely overcome them. The process of physical self-control, known as Parishahajaya, advocated by the Jaina philosophy consists of the conquering of all kinds of physical troubles of heat, cold, hunger etc. and of feeling of discomforts of various kinds. The Yogin has also to observe many other minor duties regarding food and the time and place of taking meals. According to the dietary principles of Bhogopabhogamana, the Yogin must desist from drinking liquors, figs, certain other kinds of plants, vegetables and fruits. The meals, however, should be taken only after sunrise and before sunset.
Sitting down motionless in secluded spots for acquiring this physical steadiness, the Yogin should perform the various postures like Padmasana, Siddhasana.
Dhyana or contemplation forms the most necessary part of Jaina Yoga. After contemplation of this nature that the soul becomes purified, the soul is afflicted by four Kasayas or passions: (i) Krodha (anger), (ii) Mana (pride), (iii) Maya (insincerity), and (iv) Lobha (greed). To bring about this state of Samatva (equality), the Yogin should take to the various kinds of meditation (Bhavana).
The Anityata bhavana consists of the contemplation of the transitoriness of all things; the Asaranabhavana consists of the meditation of helplessness; the Asucibhavana consists of the contemplation of the impurity of the body; then the contemplation of friendliness, the befalling of evils, the nature of the influence of Karma in creating individual environment.
After the Yogin has succeeded in getting rid of all his passions, he should take to the performance of Dhyana.
This Dhyana consists mainly of concentrating the mind on the syllables of the various prayer phrases. The practitioner in this case passes through four stages of contemplation and ultimately attains Moksha. During the period of all the stages of Dhyana, however, intuition is produced by which things hidden to common mortals are supposed to be easily cognized by the practitioner. The process of contemplation consists in the concentration of the mind on a single object at a time; and even as such it cannot be preserved for longer than one Muhurta (about forty-eight minutes). And because of the physical difficulties involved in this process, the same is permitted only to people of a very sound constitution.
In the first stage of Dhyana, single objects are meditated upon; in the second stage of Dhyana, only one object is taken up separately out of all; in the third stage, the activities of the body, speech and mind continue but only in a very subtle form; all Karma being annihilated and all the activities having ceased, the soul leaves the body and enjoys eternal freedom (Moksha).
Liberation does not come up as a mere result of Dhyana, but it comes through previous attempts and the ultimate stage of contemplation by sudden explosion (Samudghata) fulfils the previous Karma. It is an extinction of all the Karma and one attains the state of pure happiness and release. It is thus clear that in the Jaina Yoga great attention has been directed to a complete and strict course of moral discipline which is supported to help the mind, and then after such purity and peace of mind are attained, the ultimate stage of Dhyana by helping the extinction of all Karmas finally leads to emancipation.