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Parallelism between Tattvārthasūtra and Yogasūtra
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feels itself one with the spirit. (c) Comparison: Therefore, the main difference between the two is that the YS conceives mind as born of prakrti, whereas TS accepts minds as conscious mainifestation.
D. Concept of Iśvara (a) Iśvara in YS is that special purusa, distinct from all others by the fact of his being untouched by the afflictions or vehicles of the fruitions of action. He is omniscient to the highest degree. The praṇava or Omkāra is His name.
This Isvara, defined in two sūtras (1/24/5) is just like the liberated soul of TS. He is also untouched by afflictions and obtains omniscience. He is vītarāga and sarvajña. Umāsvāti describes mokṣa as the total expulsion of the karmas from the soul. Yoga's Iśvara is neither the superintending element (adhishātā) of prakrti, nor the creator of the world. He is not active and cannot cause any motion in praksti.23 So this Iśvara is similar to kevalin of Jain.24
But Vyāsa explains it differently. He remarks that though Iśvara is a purusa he does not suffer any sort of bondage in any way: He is always free and the over-lord. He never had, nor will have any relations with these bounds. This explaination differs from that of TS.
E. Yoga' of YS and Samvara, Samyama and Gupti of TS and other terms: The term yoga in YS is used for restraining the mental states. These mental states are similar to the term yoga and äsrava (influx) of TS. Yoga and asrava are defined in TS as ‘Kāyavānmanaḥkarma yogah/sa āsravaḥ', that is the activity of the body, speech and mind is yoga and that is āsrava.25 Therefore yoga and āsrava of TS come to mean the activities of the body, speech and mind and samvara comes to mean the restraint of āsrava.26 Thus both the terms yoga of YS and samvara of TS signify restraint.
