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.[290][291] 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.[290][292] 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.[293] 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.[294][295] 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.[296]
Ascetic practices (tapas), concentration and bodily postures used by Vedic priests to conduct yajna (sacrifice), might have been precursors to yoga.[note 9] Vratya, a group of ascetics mentioned in the Atharvaveda, emphasized on bodily postures which may have evolved into yogic asanas.[59] Early Samhitas also contain references to other group ascetics such as munis, the keśin, and vratyas.[67] Techniques for controlling breath and vital energies are mentioned in the Brahmanas (texts of the Vedic corpus, c. 1000–800 BCE) and the Atharvaveda.[59][72] Nasadiya Sukta of the Rig Veda suggests the presence of an early contemplative tradition.[note 10]

^ James Mallinson, "Sāktism and Hathayoga," 28 June 2012. Archived 16 June 2013 at the Wayback Machine [accessed 19 September 2013] pgs. 2 "In its earliest definition, in Pundarīka's eleventh-century Vimalaprabhā commentary on the Kālacakratantra, hathayoga is said to bring about the "unchanging moment" (aksaraksana) "through the practice of nāda by forcefully making the breath enter the central channel and through restraining the bindu of the bodhicitta in the vajra of the lotus of wisdom". While the means employed are not specified, the ends, in particular restraining bindu, semen, and making the breath enter the central channel, are similar to those mentioned in the earliest descriptions of the practices of hathayoga, to which I now turn."

Śaradatilaka of Lakshmanadesikendra, a Shakta Tantra work 11th century CE "Yogic experts state that yoga is the oneness of the individual soul (jiva) with the atman. Others understand it to be the ascertainment of Siva and the soul as non-different. The scholars of the Agamas say that it is a Knowledge which is of the nature of Siva’s Power. Other scholars say it is the knowledge of the primordial soul." (SaTil 25.1–3b)[35]
These meditations were seen as being supported by the other elements of the eightfold path, such as the practice of ethics, right exertion, sense restraint and right view.[244] Two mental qualities are said to be indispensable for yogic practice in Buddhism, samatha (calm, stability) and vipassanā (insight, clear seeing).[245] Samatha is the quality of a stable, relaxed and calm mind. It is also associated with samadhi (mental unification, focus) and dhyana (a state of meditative absorption). Vipassanā meanwhile, is a kind of insight or penetrative understanding into the true nature of phenomena. It is also defined as "seeing things as they truly are" (yathābhūtaṃ darśanam). The true nature of things is defined and explained in different ways, but an important and unique feature of classical Buddhism is its understanding of all phenomena (dhammas) as being empty of a self (atman) or inherent essence, a doctrine termed Anatta ("not-self") and Śūnyatā (emptiness).[246][247] This is in sharp contrast with most other Indian traditions, whose goals are founded either on the idea of an individual soul (atman, jiva, purusha) or a universal monistic consciousness ( Brahman). Vipassanā also requires an understanding of suffering or dukkha (and thus the four noble truths), impermanence (anicca) and interdependent origination.