The early practice of Jain yoga seems to have been divided into several types, including meditation (dhyāna), abandonment of the body (kāyotsarga), contemplation (anuprekṣā), and reflection (bhāvanā). Some of the earliest sources for Jain yoga are the Uttarādhyayana-sūtra, the Āvaśyaka-sūtra, the Sthananga Sutra (c. 2nd century BCE). Later works include Kundakunda's Vārassa-aṇuvekkhā (“Twelve Contemplations”, c. 1st century BCE to 1st century CE), Haribhadra's Yogadṛṣṭisamuccya (8th century) and the Yogaśāstra of Hemachandra (12th century). Later forms of Jain yoga adopted Hindu influences, such as ideas from Patanjali's yoga and later Tantric yoga (in the works of Haribhadra and Hemachandra respectively). The Jains also developed a progressive path to liberation through yogic praxis, outlining several levels of virtue called gunasthanas.
One of the earliest and most influential sub-traditions of Vedanta, is Advaita Vedanta, which posits nondualistic monism. This tradition emphasizes Jñāna yoga (yoga of knowledge), which is aimed at realizing the identity of one's atman (soul, individual consciousness) with Brahman (the Absolute consciousness). The most influential thinker of this school is Adi Shankara (8th century), who wrote various commentaries and original works which teach Jñāna yoga. In Advaita Vedanta, Jñāna is attained on the basis of scripture (sruti) and one's guru and through a process of listening (sravana) to teachings, thinking and reflecting on them (manana) and finally meditating on these teachings (nididhyāsana) in order to realize their truth. It is also important to develop qualities such as discrimination (viveka), renunciation (virāga), tranquility, temperance, dispassion, endurance, faith, attention and a longing for knowledge and freedom ('mumukṣutva).' Yoga in Advaita is ultimately a "meditative exercise of withdrawal from the particular and identification with the universal, leading to contemplation of oneself as the most universal, namely, Consciousness".
The Bhagavad Gita ('Song of the Lord') is part of the Mahabharata and also contains extensive teachings on Yoga. According to According to Mallinson and Singleton, the Gita "seeks to appropriate yoga from the renunciate milieu in which it originated, teaching that it is compatible with worldly activity carried out according to one's caste and life stage; it is only the fruits of one's actions that are to be renounced." In addition to an entire chapter (ch. 6) dedicated to traditional yoga practice, including meditation, it introduces three prominent types of yoga:
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Later developments in the various Buddhist traditions led to new innovations in yogic practices. The Theravada school, while remaining relatively conservative, still developed new ideas on meditation and yogic phenomenology in their later works, the most influential of which is the Visuddhimagga. The Indic meditation teachings of Mahayana Buddhism can be seen in influential texts like the Yogācārabhūmi-Śāstra (compiled c. 4th century). Mahayana meditation practices also developed and adopted new yogic methods, such as the use of mantra and dharani, pure land practices which aimed at rebirth in a pure land or buddhafield, and visualization methods. Chinese Buddhism developed its own methods, such as the Chan practice of Koan introspection and Hua Tou. Likewise, Tantric Buddhism (also Mantrayana, Vajrayana) developed and adopted tantric methods, which remain the basis of the Tibetan Buddhist yogic systems, including the Six yogas of Naropa, Kalacakra, Mahamudra and Dzogchen.
In the early 11th century, the Persian scholar Al Biruni visited India, lived with Hindus for 16 years, and with their help translated several significant Sanskrit works into Arabic and Persian languages. One of these was Patanjali's Yogasutras. Al Biruni's translation preserved many of the core themes of Patañjali 's Yoga philosophy, but certain sutras and analytical commentaries were restated making it more consistent with Islamic monotheistic theology. Al Biruni's version of Yoga Sutras reached Persia and Arabian peninsula by about 1050 AD. Later, in the 16th century, the hath yoga text Amritakunda was translated into Arabic and then Persian. Yoga was, however, not accepted by mainstream Sunni and Shia Islam. Minority Islamic sects such as the mystic Sufi movement, particularly in South Asia, adopted Indian yoga practises, including postures and breath control. Muhammad Ghawth, a Shattari Sufi and one of the translators of yoga text in 16th century, drew controversy for his interest in yoga and was persecuted for his Sufi beliefs.
Buddhist yoga encompasses an extensive variety of methods that aim to develop key virtues or qualities known as the 37 aids to awakening. The ultimate goal of Buddhist yoga is bodhi (awakening) or nirvana (cessation), which is traditionally seen as the permanent end of suffering (dukkha) and rebirth.[note 20] Buddhist texts use numerous terms for spiritual praxis besides yoga, such as bhāvanā ("development")[note 21] and jhāna/dhyāna.[note 22]
The first known appearance of the word "yoga", with the same meaning as the modern term, is in the Katha Upanishad, probably composed between the fifth and third century BCE, where it is defined as the steady control of the senses, which along with cessation of mental activity, leading to a supreme state.[note 13] Katha Upanishad integrates the monism of early Upanishads with concepts of samkhya and yoga. It defines various levels of existence according to their proximity to the innermost being Ātman. Yoga is therefore seen as a process of interiorization or ascent of consciousness. It is the earliest literary work that highlights the fundamentals of yoga. White states:
The Bhakti movement was a development in medieval Hinduism which advocated the concept of a personal God (or "Supreme Personality of Godhead"). The movement was initiated by the Alvars of South India in the 6th to 9th centuries, and it started gaining influence throughout India by the 12th to 15th centuries. Shaiva and Vaishnava bhakti traditions integrated aspects of Yoga Sutras, such as the practical meditative exercises, with devotion. Bhagavata Purana elucidates the practice of a form of yoga called viraha (separation) bhakti. Viraha bhakti emphasizes one pointed concentration on Krishna.
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