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Parallelism between Tattvārthasūtra and Yogasūtra
KUSUM PATORIA
From available sources it can be assumed that yoga was in practice in India from Pre-historic-ages. It was a well-established philosophical system, and also a practical discipline accepted by other philosophical systems. Jaina tradition extols the first Tirthankara Rsabha as a Mahāyogi. The Mahābhārata and Srimad Bhāgavata refer to Rsabha as a practitioner of different yogas.1 According to Mahābhārata Hirnyagarbha is an ancient and the first knower of yoga. Hirnyagarbha is one of the several names of Lord Rsabha.
Pātañjala Yogasūtra and Tattvārthasūtra both have many similarities. Many conceptions are similar. A number of technical terms are the same, e.g. savitarka, avitarka, savicāra, nirvicāra, mahāvrata, krta-kārita-anumodita, vajra-samhanana, kevala, kevali, kaivalya, kşīņakleśa, mohāvaraṇa, jñānāvaraṇa, etc.
This paper points out and explains some of these similarities.
A. Acceptance of Variable Constancy (Pariņāmī-Nityatā) (a) TS: The unique theory of Anekānta means the negation of the absolutism of extistence, non-existence, permanence and momentariness. The substance is such as absorbs both
