The hymns in Book 2 of the Shvetashvatara Upanishad, another late first millennium BCE text, states a procedure in which the body is held in upright posture, the breath is restrained and mind is meditatively focussed, preferably inside a cave or a place that is simple, plain, of silence or gently flowing water, with no noises nor harsh winds.
The chronology of completion of these yoga-related Early Buddhist Texts, however, is unclear, just like ancient Hindu texts. Early known Buddhist sources like the Majjhima Nikāya mention meditation, while the Anguttara Nikāya describes Jhāyins (meditators) that resemble early Hindu descriptions of Muni, Kesins and meditating ascetics, but these meditation-practices are not called yoga in these texts. The earliest known specific discussion of yoga in the Buddhist literature, as understood in modern context are from the later Buddhist Yogācāra and Theravada schools.
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)
According to Zimmer, Yoga philosophy is reckoned to be part of the non-Vedic system, which also includes the Samkhya school of Hindu philosophy, Jainism and Buddhism: "[Jainism] does not derive from Brahman-Aryan sources, but reflects the cosmology and anthropology of a much older pre-Aryan upper class of northeastern India [Bihar] – being rooted in the same subsoil of archaic metaphysical speculation as Yoga, Sankhya, and Buddhism, the other non-Vedic Indian systems."[note 6]
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:
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In 2009, the Council of Ulemas, an Islamic body in Indonesia, passed a fatwa banning yoga on the grounds that it contains Hindu elements. These fatwas have, in turn, been criticized by Darul Uloom Deoband, a Deobandi Islamic seminary in India. Similar fatwas banning yoga, for its link to Hinduism, were issued by the Grand Mufti Ali Gomaa in Egypt in 2004, and by Islamic clerics in Singapore earlier.
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".