Jain yoga has been a focal practice in Jainism. Jain otherworldliness depends on a severe code of peacefulness or ahimsa (which incorporates vegetarianism), almsgiving (dana), right confidence in the three gems, the act of starknesses (tapas, for example, fasting, and yogic practices. Jain yoga goes for the freedom and cleaning of oneself (atma) or soul (jiva) from the powers of karma, which keep all spirits bound to the cycle of transmigration. Like Yoga and Sankhya, Jainism has confidence in an assortment of individual spirits which bound by their individual karma.Only through the decrease of karmic floods and the weariness of one’s gathered karma can a spirit become cleansed and discharged, so, all in all one turns into an omniscient being who has achieves “total information” (kevala jnana).
The early routine with regards to Jain yoga appears to have been isolated into a few kinds, including contemplation (dhyāna), deserting of the body (kāyotsarga), thought (anuprekṣā), and reflection (bhāvanā).Some of the soonest hotspots for Jain yoga are the Uttarādhyayana-sūtra, the Āvaśyaka-sūtra, the Sthananga Sutra (c. second century BCE). Later works incorporate Kundakunda’s Vārassa-aṇuvekkhā (“Twelve Contemplations”, c. first century BCE to first century CE), Haribhadra’s Yogadṛṣṭisamuccya (eighth century) and the Yogaśāstra of Hemachandra (twelfth century). Later types of Jain yoga embraced Hindu impacts, for example, thoughts from Patanjali’s yoga and later Tantric yoga (in progress of Haribhadra and Hemachandra separately). The Jains likewise built up a dynamic way to freedom through yogic praxis, laying out a few dimensions of ideals called gunasthanas.
In the cutting edge time, new types of Jain reflection have additionally been created. A standout amongst the most compelling ones is the prekṣā arrangement of Ācārya Mahāprajña which is mixed and incorporates the utilization of mantra, breath control, mudras, bandhas, etc.
The post sanctioned period saw new messages explicitly on Jain reflection and further Hindu effects on Jain yoga. Ācārya Haribhadra in the eighth century composed the contemplation abridgment called Yogadṛṣṭisamuccya which talks about frameworks of Jain yoga, Patanjali Yoga and Buddhist yoga and builds up his own one of a kind framework that are to some degree like these. Ācārya Haribhadra acclimatized numerous components from Patañjali’s Yoga-sūtra into his new Jain yoga (which additionally has eight sections) and created four messages on this point, Yoga-bindu, Yogadṛṣṭisamuccaya, Yoga-śataka and Yoga-viṅśikā. Johannes Bronkhorst considers Haribhadra’s commitments an “undeniably progressively extraordinary takeoff from the sacred texts. He worked with an alternate meaning of yoga than past Jains, characterizing yoga as “that which interfaces with freedom” and his works enabled Jainism to rival different religious frameworks of yoga.
The initial five phases of Haribhadra’s yoga framework is preliminary and incorporates pose, etc. The 6th stage is kāntā [pleasing] and is like Patañjali’s “Dhāraṇā.” It is characterized as “a higher focus for sympathy toward others. Delight is never found in facades and an advantageous reflection emerges. In this state, because of the adequacy of dharma, one’s lead moves toward becoming decontaminated. One is darling among creatures and resolutely dedicated to dharma. (YSD, 163) With psyche constantly fixed on scriptural dharma.” The seventh stage is brilliance (prabhā), a condition of tranquility, sanitization and bliss just as “the control of overcoming passionate enthusiasm, the rise of solid separation, and the intensity of steady quietness.” The last phase of reflection in this framework is ‘the most astounding’ (parā), a “territory of Samadhi in which one turns out to be free from all connections and accomplishes freedom.” Haribhadra considers this to be being in “the classification of “ayoga” (calmness), a state which we can contrast with the state only earlier with freedom.”
Acarya Haribhadra (just as the later mastermind Hemacandra) additionally makes reference to the five noteworthy pledges of religious zealots and 12 minor promises of common people under yoga. This has driven certain Indologists like Prof. Robert J. Zydenbos to call Jainism, basically, an arrangement of yogic reasoning that developed into an undeniable religion.The five yamas or the requirements of the Yoga Sutras of Patanjali look somewhat like the five noteworthy promises of Jainism, demonstrating a past filled with solid cross-treatment between these customs.
Later works likewise give their own meanings of reflection. The Sarvārthasiddhi of Akalanka (9 th c. CE) states “just the learning that sparkles like an unflickering fire is reflection.” According to Samani Pratibha Pragya, the Tattvānuśāsana of Ramasena (tenth c. CE) expresses that this information is “many-pointed fixation (vyagra) and reflection is one-pointed focus (ekāgra).”