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.
The Gita consists of 18 chapters and 700 shlokas (verses), with each chapter named as a different yoga, thus delineating eighteen different yogas. Some scholars divide the Gita into three sections, with the first six chapters with 280 shlokas dealing with Karma yoga, the middle six containing 209 shlokas with Bhakti yoga, and the last six chapters with 211 shlokas as Jnana yoga; however, this is rough because elements of karma, bhakti and jnana are found in all chapters.
Description of an early form of yoga called nirodhayoga (yoga of cessation) is contained in the Mokshadharma section of the 12th chapter (Shanti Parva) of the Mahabharata (third century BCE). Nirodhayoga emphasizes progressive withdrawal from the contents of empirical consciousness such as thoughts, sensations etc. until purusha (Self) is realized. Terms like vichara (subtle reflection), viveka (discrimination) and others which are similar to Patanjali's terminology are mentioned, but not described. There is no uniform goal of yoga mentioned in the Mahabharata. Separation of self from matter, perceiving Brahman everywhere, entering into Brahman etc. are all described as goals of yoga. Samkhya and yoga are conflated together and some verses describe them as being identical. Mokshadharma also describes an early practice of elemental meditation. Mahabharata defines the purpose of yoga as the experience of uniting the individual ātman with the universal Brahman that pervades all things.
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The Yoga Sutras are also influenced by the Sramana traditions of Buddhism and Jainism, and may represent a further Brahmanical attempt to adopt yoga from the Sramana traditions. As noted by Larson, there are numerous parallels in the concepts in ancient Samkhya, Yoga and Abhidharma Buddhist schools of thought, particularly from 2nd century BCE to 1st century AD. Patanjali's Yoga Sutras is a synthesis of these three traditions. From Samkhya, the Yoga Sutras adopt the "reflective discernment" (adhyavasaya) of prakrti and purusa (dualism), its metaphysical rationalism, as well its three epistemic methods of gaining reliable knowledge. From Abhidharma Buddhism's idea of nirodhasamadhi, suggests Larson, Yoga Sutras adopt the pursuit of altered state of awareness, but unlike Buddhism's concept of no self nor soul, Yoga is physicalist and realist like Samkhya in believing that each individual has a self and soul. The third concept Yoga Sutras synthesize into its philosophy is the ancient ascetic traditions of meditation and introspection, as well as the yoga ideas from middle Upanishads such as Katha, Shvetashvatara and Maitri.
The origins of yoga have been speculated to date back to pre-Vedic Indian traditions; it is mentioned in the Rigveda,[note 1] but most likely developed around the sixth and fifth centuries BCE, in ancient India's ascetic and śramaṇa movements.[note 2] The chronology of earliest texts describing yoga-practices is unclear, varyingly credited to Upanishads. The Yoga Sutras of Patanjali date from the first half of the 1st millennium CE, but only gained prominence in the West in the 20th century. Hatha yoga texts emerged sometimes between the 9th and 11th century with origins in tantra.
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.
During the period between the Mauryan and the Gupta eras (c. 200 BCE–500 CE) the Indic traditions of Hinduism, Buddhism and Jainism were taking form and coherent systems of yoga began to emerge. This period witnessed many new texts from these traditions discussing and systematically compiling yoga methods and practices. Some key works of this era include the Yoga Sūtras of Patañjali, the Yoga-Yājñavalkya, the Yogācārabhūmi-Śāstra and the Visuddhimagga.
The Maitrayaniya Upanishad, likely composed in a later century than Katha and Shvetashvatara Upanishads but before Patanjali's Yoga Sutra, mentions sixfold yoga method – breath control (pranayama), introspective withdrawal of senses (pratyahara), meditation (dhyana), mind concentration (dharana), philosophical inquiry/creative reasoning (tarka), and absorption/intense spiritual union (samadhi).
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