________________
Parallelism between Tattvārthasūtra and Yogasūtra 143 is only for ordinary men and universal law of ahimsā for a yogi is called mahāvrata.33
This discription and the accompaying view point are totally similar to TS. It is notable that in Jaina tradition also. The mahāvratas were called yama or yāma. The historicity of cāturyāma principle of Pārsvanāth, the twenty third Tīrtharkara has been proved. Hence, scholars like Jacobi are inclined to believe that Patanjali might have borrowed these from Jainism.34
Three types of karmas: sukla, krsņa and aśukla-krsna of YS can be compared to the three types of conscious manifestation as śubha bhāva, aśubha bhāva and suddha bhāva of TS. sarvabhutarutjanana, jāti jñāna and pracitta jñāna resemble avadhi jñāna and manaḥparyaya jñāna of TS.
This uniformity of description and thoughts suggests uniformity of experience as well as mutual influence. It is also notable that any statement about yajña or Veda is totally absent in the YS.
References
1. (A) Rşabhaḥ pavitrāņām yoginām nişkalaḥ—Mahābhārata,
14/18 - shivah. (B) Yogacaryācaraño Bhagavān Kaivalyapatih Rşabhaḥ.
Śrimad-bhāgavata, 5/6/64. 2. Hirnyagarbho yogasya vettā nānyah Purātanah.-Mahābhārata,
349/65. 3. Tattvārthasūtra, 5/37. 4. Sarvārthasiddhi, p. 153. 5. Ibid, p. 95. 6. Dravyāśryanirgunah guṇaḥ —TS 5/40. 7. Gunavikāraḥ paryāyaḥ—Alūpapaddhati, p. 37. 8. Utpādavyayadhrauvyayuktam sat. —Tattvārthasūtra, 5/29. 9. YS, 3/13. 10. Vyāsa-bhāsya on Yogasūtra, 3/13.
