Chapter-3, Sutra 30

Patanjali Yogasutra 3.30

कण्ठकूपे क्षुत्पिपासानिवृत्तिः।

"By concentration on the throat pit, hunger and thirst are overcome."

This Sutra refers to the ability to transcend the sensations of hunger and thirst by concentrating on the kantha-kupe, or the "throat pit" region, commonly associated with the vishuddha chakra or the energy center at the throat. This siddhi 

implies that through deep concentration, one can master bodily needs like hunger and thirst, which are normally inevitable human experiences.

In a deeper sense, the Sutra reveals the immense power of focused meditation. It suggests that yogic practice allows one to go beyond the limitations of the body by controlling internal bodily processes and sensations. Hunger and thirst are primary urges, but by meditating on the throat center, one can access a state where these primal urges cease to disturb the mind. This control over basic instincts demonstrates a yogi's growing command over the physical self, ultimately aiding in spiritual progress.

This idea of overcoming physical needs also symbolizes the yogi’s mastery over the material aspects of existence. In yoga, controlling such desires is seen as a way to advance toward liberation or kaivalya. The ultimate goal of yoga is to rise above not just bodily limitations but mental and emotional constraints as well, which is a stepping stone toward self-realization and the experience of Pure Consciousness.

Comparative Context from Vedic Texts:

Mundaka Upanishad 3.1.5

अतिवादांस्तमश्नुते यो न वेद किमृचो याऽजुर्मन्दाः।

"The Knower of the Supreme goes beyond hunger, thirst, sorrow, and delusion. He transcends the realm of speech and intellect."

This verse from the Mundaka Upanishad emphasizes that one who knows Brahman, the Ultimate Reality, transcends physical needs like hunger and thirst. Similar to Patanjali’s emphasis on meditative control, this verse suggests that Knowledge of the Self leads to a state where worldly desires and necessities lose their grip on the individual. Both verses highlight the idea of freedom from bodily needs through Higher Realization.

Bhagavad Gita 6.16

नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः। न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन।।

"Yoga is not for one who eats too much or too little, nor for one who sleeps too much or too little, O Arjuna."

This verse from the Bhagavad Gita stresses the importance of moderation in spiritual practice. While it doesn’t advocate complete transcendence of hunger and thirst like Patanjali’s Sutra, it does underscore balance in life. Just as Patanjali suggests the yogi gains control over these basic needs, the Gita advises moderation as a way to maintain control over one's body and mind.

Yoga Vashistha 3.47.2

अहंकारविमुक्तात्मा जातोऽस्मि निर्विकल्पकः। क्षुत्पिपासादिनिर्मुक्तः संवित्तिविरहो यथा।।

"I am free from ego, and established in a state of non-duality. I am beyond hunger and thirst, free from the delusions of the mind."

The Yoga Vashistha echoes Patanjali’s concept, where a yogi who transcends the ego and mind no longer experiences hunger or thirst. Here, the emphasis is on attaining a state of non-duality and freedom from bodily sensations, indicating a similar path of meditation and Self-Realization, in line with the siddhi of overcoming hunger and thirst as described by Patanjali.

These texts, like Patanjali’s Yogasutra, suggest that deep meditative practice or Realization of the Self leads to mastery over physical needs and drives. The theme of transcending hunger and thirst, a basic yet significant aspect of human existence, is common in both Yoga philosophy and Upanishadic teachings, reflecting the Spiritual Goal of overcoming the limitations of the physical body and entering a Higher State of Consciousness.

Chapter-3, Sutra 29

Patanjali Yogasutra 3.29

 नाभिचक्रे कायव्यूहज्ञानम्।

"By concentrated meditation on the navel center (nābhicakra), knowledge of the body’s constitution is obtained."

This Sutra highlights the power of focused meditation or samyama on specific energy centers within the body, in this case, the nābhicakra, or the navel center. Patanjali teaches that through concentrated awareness on this chakra, one gains deep insight into the body’s structure and functioning. The nābhicakra is considered the center of the body's vitality and is associated with the Manipura chakra in yogic traditions, which governs digestion, strength, and vitality. Meditation on this center allows the yogi to access detailed knowledge of the inner workings of the body, understanding its balance, disorders, and constitution.

The knowledge obtained through such meditation goes beyond mere physiological understanding. The insight gained here includes an awareness of the subtle energies that govern the body’s systems, the distribution of prana (life force), and the harmony or disharmony within these systems. This profound awareness enables the practitioner to maintain or restore the body’s health and vitality. The nābhicakra is often seen as the hub from which life force spreads throughout the body, so mastering this center gives the yogi mastery over the physical form.

In this context, Patanjali emphasizes the significance of meditation not just as a means of transcending the physical but also as a method to gain control over and understand the physical body. This Sutra highlights the holistic approach of yoga, where mind, body, and spirit are interconnected, and mastery of one aspect leads to insights into the others. By gaining knowledge of the body, the yogi can progress toward greater self-mastery and eventually transcendence.

Comparative Context in Vedic Texts

Taittiriya Upanishad (2.1.1)

 अन्नं ब्रह्मेति व्यजानात् । अन्नाद्ध्येव खल्विमानि भूतानि जायन्ते । अन्नेन जातानि जीवन्ति । अन्नं प्रयन्त्यभिसंविशन्ति ।

"Food is Brahman," they said. From food, indeed, are born all beings; by food they live; into food they enter at their death."

This verse from the Taittiriya Upanishad emphasizes the importance of annam (food) as the sustainer of life. Just as Patanjali’s focus on the nābhicakra connects to the life force and the body's physical structure, this Upanishadic verse highlights how food (which sustains the physical body) is a manifestation of the divine. Both texts link physical sustenance and bodily awareness to higher spiritual understanding, recognizing that bodily health and vitality are essential for spiritual progress.

Yoga Vashishta (6.1.19)

 सर्वं शरीरं मम नाग्रतोऽस्ति यथात्मना ज्ञायते नाभिचक्रम्। तथा विलीयेत जनस्य जन्म तथावगम्येह हि बोधिनोऽयम्॥

"Just as one becomes aware of the navel center through deep meditation, the body and the concept of birth are dissolved into nothingness for the enlightened one."

The Yoga Vashishta reflects on the dissolution of physical identity through meditation, drawing a parallel to the awareness of the nābhicakra. 

This resonates with Patanjali's teaching that concentrated awareness on the navel center can reveal deep knowledge about the body. However, in the Yoga Vashishta, this knowledge is taken a step further, leading to the dissolution of identification with the physical body, thereby transcending birth and rebirth.

Mundaka Upanishad (2.1.9)

 यस्य ज्ञानमयं तपः। यस्य ब्रह्मा च क्षत्रं च उभे भवतः ओदनः॥ मृत्युर्यस्योपसेचनं क इत्था वेद यत्र सः॥

"For whom knowledge and austerity are the food, for whom Brahman and Kshatra are the sustenance, and death itself is but a condiment - who can understand where such a one exists?"

This verse underscores the yogi's transcendence of the physical plane. While Patanjali’s sutra focuses on the navel center to understand the body, this verse from the Mundaka Upanishad suggests that the true seeker feeds on knowledge and transcends death itself. The reference to food, sustenance, and death mirrors the themes in Patanjali’s text about mastery over the body’s physical nature, pointing toward higher spiritual goals.

These verses from the Upanishads and Yoga Vashishta complement the idea in Patanjali’s Sutra that meditation on specific energy centers like the nābhicakra can yield profound knowledge about both the physical and spiritual dimensions of existence.

Chapter-3, Sutra 28

Patanjali Yogasutra 3.28

ध्रुवे तद्गतिज्ञानम्।

"By concentrating on the pole star (Dhruva), one gains knowledge of its movements or the motion of the stars."

In this Sutra, Patanjali refers to a specific form of concentration (dharana) on a celestial body, particularly the pole star, Dhruva. The term "Dhruva" signifies the pole star, which is known for its fixed position in the sky. The idea of "tadgatijnanam" refers to gaining precise knowledge of its motion. Although the pole star appears stationary from Earth, in reality, its motion, along with the motion of other celestial bodies, can be understood through deep meditative focus.

This Sutra is an illustration of the broader concept in yogic practice: focusing the mind intensely on an object leads to greater understanding and mastery of that object. In this case, it emphasizes gaining cosmic knowledge through dharana on the seemingly immovable Dhruva. By observing the fixed star and its relative stillness, yogis can gain insight into celestial movements and cosmic order, representing the eternal and the unchanging amidst the flux of the universe.

On a symbolic level, this practice can also be interpreted as seeking stability in the midst of change. Dhruva, as the fixed point, represents steadfastness in a constantly shifting universe. Yogis who master this concentration can perceive the subtle relationships between objects in the cosmos and the deeper universal principles. The focus on something stable can mirror the spiritual seeker’s search for the unchanging truth amidst the distractions and fluctuations of daily life.

Contextual Comparison from Vedic Texts:

Mundaka Upanishad 2.2.10

सूर्याचन्द्रमसौ धाता यथापूर्वमकल्पयत्।

"The Creator (Dhata) placed the sun and the moon in their orbits as they were before."

This verse from the Mundaka Upanishad describes the placement of the celestial bodies by the Creator, 

hinting at the idea of cosmic order and stability, much like Patanjali’s focus on the fixed pole star. Both texts explore the idea of cosmic regularity and the deeper truths that can be revealed by contemplating the natural world.

Rig Veda 10.85.19

ध्रुवं दधार पृथिवीं स देवो ध्रुवं द्यां दधार देव एष एति सूर्यः।

"The god (Dhruva) upholds the earth; the god upholds the heavens. The sun rises steadily by his will."

This verse from the Rig Veda references Dhruva, not as the pole star, but in its literal meaning of ‘steadfastness’. Here, Dhruva is the upholder of the cosmic balance, supporting the earth and heavens. It aligns with the idea of stability, mirroring the fixed nature of Dhruva in Patanjali’s Sutra, and symbolizes the yogic pursuit of unwavering focus amidst change.

Yoga Vashishta 6.1.34

चित्तं ध्रुवमिवाचलम्।

"The mind becomes immovable, like Dhruva"

This verse from the Yoga Vashishta draws a direct parallel between the mind in deep meditation and the pole star. Just as the pole star remains fixed while the universe revolves around it, the mind in deep meditation becomes immovable and still. This comparison further emphasizes the importance of cultivating steadfast focus and stability in the yogic journey, echoing the message of Patanjali's sutra.

These comparisons highlight the shared emphasis on the themes of cosmic order, stability, and insight that arise through focused contemplation, a recurrent theme in various Vedic and yogic texts.

Chapter-3, Sutras 26 & 27

Patanjali Yogasutra 3.26 & 3.27

भुवनज्ञानं सूर्ये संयमात् (3.26)

"By practicing samyama (concentrated meditation) on the sun, the knowledge of the solar system and all realms of existence is obtained."

चन्द्रे ताराव्यूहज्ञानम् (3.27)

"By practicing samyama on the moon, the knowledge of the arrangement and structure of the stars is acquired."

In these two Sutras, Patanjali introduces the profound powers of samyama—a combination of concentration (dharana), meditation (dhyana), and absorption (samadhi). When one directs this focused concentration toward the sun (Surya), there is a revelation of the cosmic knowledge associated with it. The sun is not merely a celestial object but represents the center of the physical and metaphysical universe. By meditating on the sun, the yogi gains an intuitive understanding of the solar system, its functioning, and its relationship to all realms of existence, from the gross to the subtle.

The next Sutra continues with a similar idea but focuses on the moon (Chandra). Here, the samyama on the moon leads to the comprehension of the cosmic structure, especially the layout and intricacies of the stars. The moon represents the mind, intuition, and reflection in yogic philosophy. Through deep meditation on the moon, the yogi can intuitively grasp the arrangement of celestial bodies and the forces governing the universe's intricate design. This knowledge can also be interpreted as symbolic—representing the unfolding of the yogi’s understanding of the mind, emotions, and mental clarity.

These Sutras emphasize the interconnectedness between the cosmic world and the individual Consciousness. The sun, moon, and stars are not just external objects but are deeply tied to inner faculties. The power to perceive beyond the ordinary and acquire such vast knowledge through meditation signifies the profound capabilities of a purified and focused mind.

The practice of samyama as described here aligns with the broader theme in Yoga of transcending ordinary perception. It highlights that through self-discipline and intense focus, the yogi can access layers of reality that are not available to ordinary human experience. The knowledge gained through such practices is not intellectual but intuitive and experiential, offering insights into the workings of the universe and one’s place within it.

Contextual Comparison with Vedic Texts

Mundaka Upanishad 2.2.9

सूर्याचन्द्रमसौ धाता यथापूर्वमकल्पयत्।

दिवं च पृथिवीं चान्तरिक्षमथो स्वः॥

"The Creator established the sun and the moon, as well as the heavens, earth, and the interspace, as they were in the beginning."

In this verse, the Mundaka Upanishad speaks about the cosmic creation by the Supreme Being, where the sun and moon hold significant positions. The verse aligns with the idea of the sun and moon as crucial elements of cosmic understanding, similar to how Patanjali refers to them as gateways to deeper knowledge through meditation.

Rigveda 1.50.10

उद्यो जातश्चित्रभानुरर्चिषा विश्वमभासि भुवनानि पश्यन्।

"Rising up, the bright-shining Sun illuminates the entire world with its rays, witnessing all beings."

The Rigveda hymn to the Sun shares the same reverence for the sun as a cosmic witness and source of life and light. It reinforces the idea that meditating on the sun can lead to an expansive understanding of the universe, akin to what Patanjali describes.

Yoga Vashishta 6.2.31

चन्द्रेन्द्रियं तु सत्त्वज्ञं रजसाऽहमिति स्थितम्।

"The moon is connected to the mind (manas) and is regarded as serene and illuminating in nature, while the sense of ego arises through the dominance of rajas (activity or passion)."

In the Yoga Vashishta, the moon is associated with mental clarity and inner reflection, aligning with Patanjali's notion of gaining knowledge of cosmic order through samyama on the moon. This emphasizes the moon’s symbolic importance in gaining insight into both the cosmos and the mind.

Taittiriya Upanishad 2.8.1

भूर्भुवः सुवरित्युर्वरिण्यम् सूर्यायः संश्रवन् द्वन्द्वं सत्यं च।

"The sun is invoked as the source of all existence, illuminating all realms - earth, atmosphere, and heavens."

Here, the Taittiriya Upanishad further emphasizes the sun as the sustainer of all existence, echoing the Yogasutra's depiction of the sun as a source of knowledge of the worlds. Through the practice of samyama, the yogi attains deeper insights into these realms.

These Vedic texts reinforce the symbolic and metaphysical significance of the sun and moon in revealing cosmic knowledge and understanding, parallel to the powers described by Patanjali.

Chapter-3, Sutra 25

Patanjali Yogasutra 3.25

प्रवृत्त्यालोकन्यासात्सूक्ष्मव्यवहितविप्रकृष्टज्ञानम् || 3.25 ||

"By concentrating on the light of the activities of perception, one gains knowledge of the subtle, the hidden, and the distant."

This Sutra describes the power of perception achieved through intense concentration or samadhi on specific subjects or objects. The term "प्रवृत्त्यालोकन्यासात्" refers to the process of focusing one's mental faculties on the illuminating aspects of perception or the inner light of awareness. By directing one’s Consciousness inward, the practitioner is able to access layers of Reality that go beyond ordinary perception.

The knowledge gained, as described in this verse, includes understanding the subtle (सूक्ष्म), the hidden (व्यवहित), and the distant (विप्रकृष्ट). This implies that when one's mind is fully concentrated and aligned with the Higher Consciousness, the practitioner gains insight into things that are not immediately perceivable through the senses. These could be things concealed by space, time, or subtlety—hidden aspects of existence that are usually outside the reach of ordinary cognition.

The broader significance of this Sutra in the practice of samyama (a combination of concentration, meditation, and samadhi) is that it highlights the potential of the human mind to transcend its natural limitations. When the mind attains a state of deep concentration, it can pierce through the barriers of materiality and distance, allowing the practitioner to see things as they truly are. This is one of the higher siddhis, or spiritual powers, that come with mastery in yoga.

Swami Vivekanand said:

"When the Yogi makes Samyama on that effulgent light in the heart he sees things which are very remote, things, for instance, that are happening in a distant place, and which are obstructed by mountain barriers and also things which are very fine."

Contextual Comparisons with Vedic Texts

Mundaka Upanishad 1.1.6

पराचः कामाननुयन्ति बाला स्ते मृत्योर्यन्ति विततस्य पाशम् |

अथ धीरा अमृतत्वं विदित्वा ध्रुवमध्रुवेष्विह न प्रार्थयन्ते ||

"The ignorant pursue external desires and walk into the trap of widespread death. The wise, having understood immortality, do not seek the eternal among the ephemeral."

This verse from the Mundaka Upanishad highlights the importance of inner wisdom versus outward distractions, much like Patanjali’s focus on deeper perception. It reminds us that Real Knowledge is hidden from those caught in material desires and can only be accessed by turning inward, as described in Patanjali's Sutra.

Yoga Vashishta 6.1.4

चित्ते संकल्पमात्रेण व्याप्यते विश्वमण्डलम् |

उदेति दीर्घजीवित्वं यथा दीपप्रकाशनम् ||

"By a mere intention in the mind, the entire universe is pervaded. Just as a lamp illumines space, so too does the mind illuminate everything when purified."

This verse from the Yoga Vashishta echoes Patanjali's Sutra by describing how the mind, when focused and purified, can transcend normal limitations and perceive the entirety of existence. It reinforces the idea that through meditation and concentration, one can access hidden or distant knowledge, similar to the siddhis Patanjali describes.

Brihadaranyaka Upanishad 4.4.5

यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः |

अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ||

"When all the desires that dwell in the heart are let go, the mortal becomes immortal, and one attains Brahman even here."

This Upanishadic verse parallels Patanjali’s teaching on gaining knowledge beyond the limitations of the senses. It conveys that transcending desires leads to a Higher State of Awareness, much like the siddhis in yoga, where hidden and distant realities become known. This underscores the power of a mind free from distractions, accessing knowledge that would otherwise be beyond reach.

In conclusion, Patanjali’s Yogasutra 3.25, which emphasizes the capability to perceive the subtle and distant through focused Awareness, is deeply resonant with the broader teachings of ancient Vedic texts. Both highlight the journey inward, where mastery of the mind leads to the revelation of Higher Knowledge.

Chapter-3, Sutra 24

Patanjali Yogasutra 3.24

(Strength)

बलेषु हस्तिबलादीनि

"By meditating on strength, such as the strength of an elephant, one gains the strength of that being."

In this Sutra, Patanjali explains a particular siddhi (supernatural power) that can be attained through focused meditation on the strength of powerful beings like an elephant. The word "बलेषु" (baleṣu) refers to powers or strengths, and "हस्तिबलादीनि" (hastibalādīni) specifically points to the strength of an elephant. This implies that through deep meditation on the concept and embodiment of strength, one can access a similar type of strength. The yogi can tap into specific forms of power in the universe, mimicking that strength within themselves.

The underlying idea is that the mind has the power to align with universal qualities, such as physical strength, when focused in the right way. This Sutra demonstrates the power of concentration (dharana) in yoga. By intensely focusing on something, one can absorb its qualities. In this case, focusing on the might of an elephant can result in the yogi attaining similar physical and mental strength. This shows how the mind, when directed, can influence even physical attributes.

Patanjali presents this as one of the numerous siddhis that can be gained, illustrating that yoga offers a way to master aspects of the physical world. However, these siddhis are often seen as potential distractions from the ultimate goal of yoga, which is Self-Realization and liberation (kaivalya). Gaining strength like that of an elephant might be impressive, but it is not the end goal of the yogic path. The emphasis remains on inner mastery rather than the external display of power.

This Sutra highlights the power of focused concentration (samyama), where meditation on a particular aspect of the world, such as strength, leads to mastery over it. Patanjali refers to this in the broader context of siddhis, or supernatural abilities, that a practitioner can acquire. This does not imply a mystical transformation but suggests that the mind, when fully absorbed in a particular trait, can manifest and harness it. The strength mentioned here, however, should not only be interpreted physically but also mentally and spiritually, indicating mastery over both internal and external challenges.

Swami Vivekanand said: 

"When a Yogi has attained to this Samyama and wants strength, he makes a Samyama on the strength of the elephant, and gets it. Infinite energy is at the disposal of everyone, if he only knows how to get it. The Yogi has discovered the science of getting it."

Comparison with Similar Verses from Other Vedic Texts

Rig Veda 10.119.6 

अहमिन्द्रो न परजिग्ये अहं किल विश्वहा बली।

मम त्वमेतद्युजं वा सख्यम्॥

"I am Indra, undefeated, the one who destroys all. My power is immense; may you, O companion, join me in this strength."

Here, the speaker identifies with Indra, the god of strength and victory. Much like in Patanjali’s Sutra, the identification with a powerful being allows one to tap into the qualities associated with that Being, showing the shared Vedic understanding that meditating on a divine or powerful form can bestow strength.

Yoga Vashishta 6.1.69

यत्र यत्र मनः स्थिरं तत्र तत्र स्थिरो भवेत्।

यस्य यस्य स्वरूपेण तेन तेनैव तत् स्मृतम्॥

"Wherever the mind becomes steady, there it becomes established. Whatever form it contemplates, that form is Realized."

This verse mirrors Patanjali’s teaching by explaining that the mind, when fixed on a particular object or concept, assimilates the qualities of that object. This principle of focused meditation leading to the absorption of particular traits is a common theme across yogic and Vedic teachings.

Mundaka Upanishad 3.2.9

स यः सर्वज्ञः सर्वविद्येष तपस्य ज्ञानमयो बलिः।

"He who knows everything, who possesses all knowledge, is mighty through his austerity and wisdom."

This Upanishadic verse ties wisdom and strength together, showing that spiritual strength arises not just from physical prowess but from wisdom and deep meditation. Similar to Patanjali’s idea of gaining strength through focused meditation, the Upanishads highlight the connection between mental focus and strength (bali) born out of spiritual discipline.

These verses collectively emphasize the yogic and Vedic theme that the mind has the power to access, Realize, and even embody different aspects of strength through meditation and concentration. By tapping into this source, the practitioner can attain mastery over not only the physical world but also the spiritual realm.

Chapter-3, Sutra 23

Patanjali Yogasutra 3.23

मैत्र्यादिषु बलानि || ३.२३ ||

"Through samyama (focused meditation) on friendship, compassion, and similar qualities, the yogi gains strength."

In this Sutra, Patanjali highlights the practice of samyama on positive qualities such as maitri (friendliness or loving kindness), karuna 

(compassion), and others. By meditating deeply on these virtues, the yogi develops inner strength or balani—an inherent force that strengthens one's resolve and ability to embody these qualities in everyday life. The term balani refers not only to physical strength but to moral, mental, and spiritual strength, which allows the practitioner to remain steadfast in their interactions with others.

In the context of the broader Yogasutra, this Sutra is placed within the section that deals with vibhutis (supernatural powers or perfections) that arise from the practice of samyama. The emphasis here, however, is on the subtle transformation of the practitioner. Meditating on positive emotions fosters not only their presence but also their corresponding power, enabling the practitioner to maintain an equilibrium and project these virtues outward, thereby influencing their environment and relationships positively.

The implication is that virtues like friendliness and compassion are not just passive feelings but can be cultivated to a point where they become powerful forces within the yogi's Consciousness. Through this focused practice, the yogi's internal state aligns with the universal principles of harmony and compassion, reinforcing their mental and emotional fortitude and creating an unshakable foundation for further spiritual growth.

Comparative Verses from Other Vedic Texts:

Maitrayaniya Upanishad 6.8

मैत्री करुणा मुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् |

"Through the cultivation of loving-kindness, compassion, joy, and equanimity towards those who are happy, suffering, virtuous, or unvirtuous, the mind attains tranquility."

This verse from the Maitrayaniya Upanishad echoes the concept of meditating on virtues like loving-kindness and compassion to stabilize the mind. Here, the Upanishad emphasizes chitta-prasadanam (the purification and calming of the mind), showing a similar outcome to Patanjali’s idea of gaining strength through focusing on these qualities.

Bhagavad Gita 12.13-14

अद्वेष्टा सर्वभूतानां मैत्र: करुण एव च |

निर्ममो निरहङ्कार: समदु:खसुख: क्षमी ||१३||

सन्तुष्ट: सततं योगी यतात्मा दृढनिश्चय: |

मय्यर्पितमनोबुद्धिर्यो मद्भक्त: स मे प्रिय: ||१४||

"He who is free from malice towards all beings, friendly and compassionate, free from possessiveness and ego, balanced in pleasure and pain, forgiving, ever content, self-controlled, and of firm determination, such a yogi is dear to Me."

In this verse, Lord Krishna describes the qualities of an ideal yogi who is friendly (maitrah) and compassionate (karunah). The qualities outlined here mirror those mentioned in Patanjali's Yogasutra, where the cultivation of these virtues is seen as a source of strength and leads to inner peace and equanimity.

Yoga Vashishta 3.17.19

मैत्री च सर्वभूतेषु नान्यासक्तिरखण्डिता |

कृपासंपन्नचित्तस्य न शान्तिर्व्याघते क्वचित् ||

"Friendliness towards all beings, unwavering non-attachment, and a mind filled with compassion—such a person never finds peace disturbed anywhere."

The Yoga Vashishta here speaks of a mind filled with compassion (kripa) and friendliness (maitri) as a source of undisturbed peace. This aligns closely with the Yogasutra’s emphasis on gaining strength through cultivating these virtues, showing that inner peace and strength are interconnected results of such practices.

In all these texts, the recurring theme is that positive mental attitudes like friendliness and compassion, when meditated upon or deeply cultivated, result in mental clarity, tranquility, and strength, which are essential for a yogi’s spiritual progress. These qualities not only stabilize the mind but also empower the practitioner to navigate life's challenges with resilience and Grace.