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142 Studies in Umāsvāti
The activity of the body and speech necessarily presuppose mental activity. In Vyāsa bhāṣya, vṛttis are called mānasa-karma. Tattvārtha bhāṣya also describes manoyoga as a mānasakarma. So this is an additional point of similarity in YS and TS.
The use of samvara is exclusive to the Jaina philosophical texts and it has been in vogue from Pre-Mahavira-times.27 The term samvara and yoga have similar meaning and connotation.
Yoga can also be compared to samyama because TB defines samyama as restraint of yoga.28 Not only samvara and samyama but the gupti and meditation may also be compared with yoga. Gupti is rightly restraint of yoga.29 Manogupti is explained as 'savadya-saṁkalpa-nirodhah, kuśalah-saṁkalpa-nirodha, kuśalākuśala- samkalpanirodaha eva va manoguptiriti'.30
Yoga that is āsrava in TS is two fold: sakaṣāya yoga and akaṣāya yoga. YS mentioned two types of cittavṛttis namely klişa and akliṣa. The two terms kaṣāya and klesa have precisely the same connotation.
Avidyā, asmitā, rāga, dveṣa and abhiniveśa are the five afflictions in YS. Avidya or false knowledge is the root of all the five afflictions. These five afflictions are only the different aspects of avidya and cannot be conceived separately from the avidyā. These always lead us into the meshes of the world, far away from our final goal, the realisation of our own self.31
TS says that mithya-darśana, avirati, pramāda, kaṣāya and yoga are the causes of bondage.32 Avidyā and asmită are mithyādarśana,false knowledge. Raga-deveṣas are the kaṣāyas, abhiniveṣa which is the fear of death, is called 'no-kaṣāya' in TS.
F. Yama & Mahavratas
Ahimsā, satya, asteya, brahmacarya and aparigraha are called yamas in YS.Ahimisā is regarded as the root of the other yamas. Niyamas also make the ahimsa perfect. Maitri, karuṇā, muditā and upekṣā serve to strengthen ahimsā. The restricted ahimsā
