________________
82
TATTVĀRTHA SŪTRA
with Yoga-sūtra is as much interesting as it is wide in scope. However, a detailed such comparison, since it is a fit subjectmatter for an independent essay, is not in place here. Even then, with a view to drawing the attention of the specialists and with faith in their own power of drawing comparison we are giving below a catalogue of essential points that are worthy of comparison.
Tattvārtha-sūtra
Yoga-sūtra (1) Asrava (=karmic inflow) (1) Karmāśaya (=the pertaining to body, speech and accumulated stock of karmic manas. (6.1)
impressions). (2.12) (2) Mental āsrava. (8.1) (2) The modes of citta
supposed to be the object of
suppresion. (1.6) (3) The two types of asrava (3) The two types of karmā—that possessed of kasaya saya—that possessed of kleša (=passion) and that devoid of (affliction) and that devoid of it. (6.5)
it. (2.12) (4) The auspicious and (4) The auspicious and inauspicious āsrava productive inauspicious karmāśaya produof pleasure and pain. (6.3-4) ctive of pleasure and pain.
(2.14) (5) The five causes of (5) The five kleśas produbondage-viz. mithyādarśana ctive of bondage—viz. avidyā (=false faith) etc. (8.1)
(=nescience) etc. (2.3) (6) Mithyādarśana being the 6) Avidyā being the chief of chief of the above five. the above five. (2.4)
(7) The peculiar association of (7) The peculiar association a soul and karmas-that is of a purusa and prakrti—that bondage. (8.2-3)
is bondage. (2.17)
(8) Bondage is the cause of (8) The association of a the auspicious and inauspicious purusa and prakrti is the cause fruit-of-karma—that is to be got of misery—that is to be got rid rid of it.
of. (2.17)
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
