Editing Yoga (section)

===Earliest references (1000–500 BCE)===

{{further|Vedic period}}

The [[Vedas]], the only texts preserved from the early Vedic period and codified between c. 1200 and 900 BCE, contain references to yogic practices primarily related to ascetics outside, or on the fringes of [[Historical Vedic religion#Brahmanism|Brahmanism]].{{sfn|Jacobsen|2018|p=6}}{{sfn|Werner|1977}} The earliest yoga-practices may have come from the Jain tradition at ca. 900 BCE.{{sfn|Jones|Ryan|2007|p=511}}

The ''Rigveda''{{'s}} [[Nasadiya Sukta]] suggests an early Brahmanic contemplative tradition.{{refn|group=note|
* Wynne states that "The Nasadiyasukta, one of the earliest and most important cosmogonic tracts in the early Brahminic literature, contains evidence suggesting it was closely related to a tradition of early Brahminic contemplation. A close reading of this text suggests that it was closely related to a tradition of early Brahminic contemplation. The poem may have been composed by contemplatives, but even if not, an argument can be made that it marks the beginning of the contemplative/meditative trend in Indian thought."{{sfn|Wynne|2007|p=50}}
* Miller suggests that the composition of Nasadiya Sukta and ''[[Purusha Sukta]]'' arises from "the subtlest meditative stage, called absorption in mind and heart" which "involves enheightened experiences" through which seer "explores the mysterious psychic and cosmic forces...".{{sfn|Whicher|1998|p=11}}
* Jacobsen writes that dhyana (meditation) is derived from the Vedic term dhih which refers to "visionary insight", "thought provoking vision".{{sfn|Whicher|1998|p=11}}}} Techniques for controlling breath and vital energies are mentioned in the ''Atharvaveda'' and in the [[Brahmana]]s (the second layer of the Vedas, composed c. 1000–800 BCE).{{sfn|Jacobsen|2018|p=6}}{{sfn|Lamb|2011|p=427}}{{sfn|Whicher|1998|p=13}}

According to Flood, "The [[Samhita]]s [the mantras of the Vedas] contain some references&nbsp;... to ascetics, namely the [[Muni (saint)|Munis]] or [[Keśin]]s and the Vratyas."{{sfn|Flood|1996|pp=94–95}} Werner wrote in 1977 that the ''Rigveda'' does not describe yoga, and there is little evidence of practices.{{sfn|Werner|1977}} The earliest description of "an outsider who does not belong to the Brahminic establishment" is found in the [[Keśin]] hymn 10.136, the ''Rigveda''{{'s}} youngest book, which was codified around 1000 BCE.{{sfn|Werner|1977}} Werner wrote that there were
{{Blockquote|... individuals who were active outside the trend of Vedic mythological creativity and the Brahminic religious orthodoxy and therefore little evidence of their existence, practices and achievements has survived. And such evidence as is available in the Vedas themselves is scanty and indirect. Nevertheless the indirect evidence is strong enough not to allow any doubt about the existence
of spiritually highly advanced wanderers.{{sfn|Werner|1977}}}}

According to Whicher (1998), scholarship frequently fails to see the connection between the contemplative practices of the ''[[rishi]]s'' and later yoga practices: "The proto-Yoga of the Vedic [[rishi]]s is an early form of sacrificial mysticism and contains many elements characteristic of later Yoga that include: concentration, meditative observation, ascetic forms of practice (''tapas''), breath control practiced in conjunction with the recitation of sacred hymns during the ritual, the notion of self-sacrifice, impeccably accurate recitation of sacred words (prefiguring ''mantra-yoga''), mystical experience, and the engagement with a reality far greater than our psychological identity or the ego."{{sfn|Whicher|1998|p=12}} Jacobsen wrote in 2018, "Bodily postures are closely related to the tradition of ''[[Tapas (Indian religion)|tapas]]'', ascetic practices in the Vedic tradition"; ascetic practices used by Vedic priests "in their preparations for the performance of the [[Yajna|sacrifice]]" may be precursors of yoga.{{sfn|Jacobsen|2018|p=6}} "The ecstatic practice of enigmatic longhaired ''muni'' in ''Rgveda'' 10.136 and the ascetic performance of the ''vratya-s'' in the ''Atharvaveda'' outside of or on the fringe of the Brahmanical ritual order, have probably contributed more to the ascetic practices of yoga."{{sfn|Jacobsen|2018|p=6}}

According to Bryant, practices recognizable as classical yoga first appear in the Upanishads (composed during the late [[Vedic period]]).{{sfn|Bryant|2009|p=xxi}} Alexander Wynne agrees that formless, elemental meditation might have originated in the Upanishadic tradition.{{sfn|Wynne|2007|pp=44–45, 58}} An early reference to meditation is made in the [[Brihadaranyaka Upanishad]] (c. 900 BCE), one of the [[Principal Upanishads]].{{sfn|Flood|1996|pp=94–95}} The [[Chandogya Upanishad]] (c. 800–700 BCE) describes the five vital energies (''[[prana]]''), and concepts of later yoga traditions (such as [[Nadi (yoga)|blood vessels]] and an internal sound) are also described in this upanishad.{{sfn|Jacobsen|2011|p=6}} The practice of [[pranayama]] (focusing on the breath) is mentioned in hymn 1.5.23 of the Brihadaranyaka Upanishad,<ref name=Eliade2009/> and [[pratyahara]] (withdrawal of the senses) is mentioned in hymn 8.15 of Chandogya Upanishad.<ref name=Eliade2009>Mircea Eliade (2009), Yoga: Immortality and Freedom, Princeton University Press, {{ISBN|978-0-691-14203-6}}, pages 117–118</ref>{{refn|group=note|Original Sanskrit: स्वाध्यायमधीयानो धर्मिकान्विदध'''दात्मनि सर्वैन्द्रियाणि संप्रतिष्ठा'''प्याहिँसन्सर्व भूतान्यन्यत्र तीर्थेभ्यः स खल्वेवं वर्तयन्यावदायुषं ब्रह्मलोकमभिसंपद्यते न च पुनरावर्तते न च पुनरावर्तते॥ १॥ – [[Chandogya Upanishad]], VIII.15<ref>[http://sa.wikisource.org/wiki/छान्दोग्योपनिषद्_४ wikisource] {{Webarchive|url=https://web.archive.org/web/20160822070520/https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_%E0%A5%AA |date=22 August 2016 }}, Chandogya Upanishad, अष्टमोऽध्यायः॥ पञ्चदशः खण्डः॥</ref><br />
Translation 1 by [[Max Muller]], The Upanishads, The [[Sacred Books of the East]] – Part 1, Oxford University Press: (He who engages in) self study, concentrates all his senses on the Self, never giving pain to any creature, except at the tîrthas, he who behaves thus all his life, reaches the world of [[Brahman]], and does not return, yea, he does not return.<br />
Translation 2 by G.N. Jha: [https://archive.org/stream/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English#page/n503/mode/2up Chandogya Upanishad] VIII.15, page 488: (He who engages in self study),—and having withdrawn all his sense-organs into the Self,—never causing pain to any living beings, except in places specially ordained,—one who behaves thus throughout life reaches the ''Region of Brahman'' and does not return,—yea, does not return.—}} The [[Jaiminiya Upanishad Brahmana]] (probably before the 6th c. BCE) teaches breath control and repetition of a [[mantra]].{{sfn|Mallinson|Singleton|2017|p=xii}} The 6th-c. BCE [[Taittiriya Upanishad]] defines yoga as the mastery of body and senses.{{sfn|Whicher|1998|p=17}} According to Flood, "[T]he actual term ''yoga'' first appears in the [[Katha Upanishad]],{{sfn|Flood|1996|p=95}} dated to the fifth<ref>Richard King (1995). ''[https://books.google.com/books?cd=1&q=9780791425138&btnG=Search+Books Early Advaita Vedānta and Buddhism: the Mahāyāna context of the Gauḍapādīya-kārikā]''. SUNY Press. {{ISBN|978-0-7914-2513-8}}, page 52</ref> to first centuries BCE.{{sfn|Olivelle|1996|p=xxxvii}}