The early Buddhist texts describe yogic and meditative practices, some of which the Buddha borrowed from the śramaṇa tradition. The Pali canon contains three passages in which the Buddha describes pressing the tongue against the palate for the purposes of controlling hunger or the mind, depending on the passage. However, there is no mention of the tongue being inserted into the nasopharynx as in true khecarī mudrā. The Buddha used a posture where pressure is put on the perineum with the heel, similar to even modern postures used to stimulate Kundalini. Some of the major suttas that discuss yogic practice include the Satipatthana sutta (Four foundations of mindfulness sutta) and the Anapanasati sutta (Mindfulness of breathing sutta).
A yoga system that predated the Buddhist school is Jain yoga. But since Jain sources postdate Buddhist ones, it is difficult to distinguish between the nature of the early Jain school and elements derived from other schools. Most of the other contemporary yoga systems alluded in the Upanishads and some Buddhist texts are lost to time.[note 12]
^ James Mallinson, "Sāktism and Hathayoga," 28 June 2012.
Yogaśataka a Jain work by Haribhadra Suri 6th century CE "With conviction, the lords of Yogins have in our doctrine defined yoga as the concurrence (sambandhah) of the three [correct knowledge (sajjñana), correct doctrine (saddarsana) and correct conduct (saccaritra)] beginning with correct knowledge, since [thereby arises] conjunction with liberation....In common usage this [term] yoga also [denotes the soul’s] contact with the causes of these [three], due to the common usage of the cause for the effect. (2, 4).
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^ For instance, Kamalashila (2003), p. 4, states that Buddhist meditation "includes any method of meditation that has Enlightenment as its ultimate aim." Likewise, Bodhi (1999) writes: "To arrive at the experiential realization of the truths it is necessary to take up the practice of meditation.... At the climax of such contemplation the mental eye … shifts its focus to the unconditioned state, Nibbana...." A similar although in some ways slightly broader definition is provided by Fischer-Schreiber et al. (1991), p. 142: "Meditation – general term for a multitude of religious practices, often quite different in method, but all having the same goal: to bring the consciousness of the practitioner to a state in which he can come to an experience of 'awakening,' 'liberation,' 'enlightenment.'" Kamalashila (2003) further allows that some Buddhist meditations are "of a more preparatory nature" (p. 4).
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Alexander Wynne observes that formless meditation and elemental meditation might have originated in the Upanishadic tradition. The earliest reference to meditation is in the Brihadaranyaka Upanishad, one of the oldest Upanishads. Chandogya Upanishad describes the five kinds of vital energies (prana). Concepts used later in many yoga traditions such as internal sound and veins (nadis) are also described in the Upanishad. Taittiriya Upanishad defines yoga as the mastery of body and senses.
According to Crangle, some researchers have favoured a linear theory, which attempts "to interpret the origin and early development of Indian contemplative practices as a sequential growth from an Aryan genesis",[note 4] just like traditional Hinduism regards the Vedas to be the ultimate source of all spiritual knowledge.[note 5] Thomas McEvilley favors a composite model where pre-Aryan yoga prototype existed in the pre-Vedic period and its refinement began in the Vedic period.
Yoga may have pre-Vedic elements. Some state yoga originated in the Indus Valley Civilization. Marshall, Eliade and other scholars note that the Pashupati seal discovered in an Indus Valley Civilization site depicts a figure in a position resembling an asana used for meditation, Mulabandhasana. This interpretation is considered speculative and uncertain by more recent analysis of Srinivasan and may be a case of projecting "later practices into archeological findings".
Pre-philosophical speculations of yoga begin to emerge in the texts of c. 500 – c. 200 BCE. Between 200 BCE and 500 CE, philosophical schools of Hinduism, Buddhism, and Jainism were taking form and a coherent philosophical system of yoga began to emerge. The Middle Ages saw the development of many satellite traditions of yoga. Yoga came to the attention of an educated western public in the mid 19th century along with other topics of Indian philosophy.
^ Andrew J. Nicholson (2013). Unifying Hinduism: Philosophy and Identity in Indian Intellectual History. Columbia University Press. p. 26. ISBN 978-0-231-14987-7., Quote: "From a historical perspective, the Brahmasutras are best understood as a group of sutras composed by multiple authors over the course of hundreds of years, most likely composed in its current form between 400 and 450 BCE."
^ James Mallinson, "Sāktism and Hathayoga," 28 June 2012.
^ Gavin Flood: "These renouncer traditions offered a new vision of the human condition which became incorporated, to some degree, into the worldview of the Brahman householder. The ideology of asceticism and renunciation seems, at first, discontinuous with the brahmanical ideology of the affirmation of social obligations and the performance of public and domestic rituals. Indeed, there has been some debate as to whether asceticism and its ideas of retributive action, reincarnation and spiritual liberation, might not have originated outside the orthodox vedic sphere, or even outside Aryan culture: that a divergent historical origin might account for the apparent contradiction within 'Hinduism' between the world affirmation of the householder and the world negation of the renouncer. However, this dichotomization is too simplistic, for continuities can undoubtedly be found between renunciation and vedic Brahmanism, while elements from non-Brahmanical, Sramana traditions also played an important part in the formation of the renunciate ideal. Indeed there are continuities between vedic Brahmanism and Buddhism, and it has been argued that the Buddha sought to return to the ideals of a vedic society which he saw as being eroded in his own day."
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