I read somewhere, "All life is Yoga" and it made sense. Then I asked,

Is all karma karma-yoga?
Is all love/devotion bhakti-yoga?
Is all effort at knowledge jnana-yoga?

A "yes" answer for the above would be in line with "All life is Yoga" but somehow I feel that yoga is something special, something different from ordinary. If so then the question is: when karma, devotion and knowledge become yoga? What our scriptures teach on these issues?

I request everyone to share their knowledge on the above.

Sri Jha,

If Life is lead according to the scriptures (under the able guidance of a guru) then All Life is Yoga.
If Jnana,Karma,Bhakti are diverted towards God then it is Yoga.
If Life is lead like an animal where all Karma is aimed towards satisfying bodily needs then it is not Yoga.If Love is diverted towards humans,material possessions etc., it is not Yoga.
If Knowledge comprises of only material/physical (bhoutik) then it is not Yoga.

Sri Krishna says in BhagavadGita:
Bahoonaam janmanaam ante Jnanavan mam prapadyate
vasudevah sarvamiti sa mahatma sudurlabhaha.

After many lives (of sadhana), only a person with Knowledge worships me thinking that Vasudeva is everything and such a person is Mahatma very rare to find.

So the real Jnana is to realise that Vasudeva (God) is the real proprietor of this Universe and in the light of this Jnana if Karma is performed then every action becomes a (service) worship full of love (Bhakti) resulting in Ananda (real pleasure) and this is Yoga - Hari Om.

Swami Vivekananad said that Yoga can be considered as the means for compressing one's evolution within a span of a lifetime, or a few years or even a few months of one's bodily existence.

The root from which the word 'Yoga' is derived means both 'to unite' and also 'to control'. Accordingly, we see 2 different definitions of the word Yoga:
1. A system that achieves one's union with God
2. A system that helps us in controlling the activity of our mind (which in turn helps us in attaining salvation).
Both the definitions are correct.

When we understand the above etymological meanings of 'Yoga', the words Bhakti Yoga, Jnana Yoga etc. start making sense.

So what do we say of the Yoga Darshana i.e. the philosophy of Yoga? If we look at the tradition of Yoga Darshana, we find that 'Hiranyagarbha' was the founder of Yogashastra ("Hiranyagarbho yogavetta na'nyo puratana"). His vast treatise is now lost, but from its descriptions, it is clear that it comprised of two parts:
1. The Dhyana Yoga Samhita
2. Karma Yoga Samhita.

These two Samhitas had 16 sections between them.
The extant Yogasutras of Patanjali are said to mirror the teachings of Hairanyagarbha Yogashastra, but with a diminished theistic basis, due to the influence of prevailing vareities of Samkhya. Infact, the Yoga of Patanjali is largely Dhyana Yoga or the Raja Yoga, which is an aid to all the other Yogas.

To your question, when a man unites with Karma that leads him towards the goal of our existence, it becomes Karma Yoga. When a Karma is performed with an evil motive (to defame a good man), such a Karma is not part of Karmayoga.

Bhakti too can be devoid of Bhakti Yoga. Example of such Bhakti is 'vyabhicharini bhakti'. Examples of such depraved Bhakti are portions of the Gita Govinda of Jayadeva, parts of the Brahmavaivarta Purana and so on. These do not, really form Bhakti Yoga.

Similary for Jnana Yoga.

Depending on one's temperament, Bhakti Yoga may predominate in one person, and Jnana Yoga in another. But no true seeker can be totally bereft of any one of these. Towards the end, the distinction between Bhakti, Jnana, Dhyana, Karma becomes indistinguisgible. Therefore, we should have a 'samanvayatmaka drishtikona' i.e. a balanced, well rounded perspective in these matters even though we may prefer one over the other and follow one predominantly.

Mr. JHA,

I think all paths somehow elevates one to moksha.

The root cause of bondage is ignorance , and ignorance binds the soul through the generation of desire (kama) and action (karma) to fufil this physical body, works for the body and enjoys or suffers in consequence. The course of discipline that is prescribed in religious scriptures, aims at the removal of the factors that constitute bondage.

If actions could be performed without a desire for personal enjoyment of their results, then they would be devoid of their sting, and karma would become Karma-yoga. Actions would even then lead to their results, but these would be mere consequences and would leave the soul unaffected. This doctrine is told in great detail in the BG.

It may be asked, 'Is it possible to work without desire? Desire is the spring of karma, desireless action is a contradiction in terms'. At this juncture bhakti -yoga provides the answer. It is true that motiveless action is impossible. But instead of directing the different actions towards finite ends, let them have one and the same end, God-realization or Self-realization. Let kama be transmuted into prema, devotion to God. Karma would then become worship (Bhakti-yoga).

Now comes Jnana-yoga. Avidya obscures the real Self and projects the illusory universe. It is by tearing down this last veil that the soul attains release. Jnana-yoga is the path of Self-knowledge which effects the final deliverance. It consists of three stages: study of the vedanta texts under a competent guide, reflection on what the texts teach and continued meditation on their purport. When the obtacles have been removed, the darkness of ignorance is dispelled by the light of Self-knowledge.

Thandabani

Please tell where I may find a competent guide.
All here speak about the importance of a Guru,
I wish that it were easy to find one.
Does anyone have advice on where I might search for Guru?

Mr. Richard,

Guru is easy to identify. After going through the available scriptures, one have to select the best that suits his belief system that could lead him to freedom. Upon selection then look for a saint who has used such path as per your selection for self-realization. For example, if you select Kriya yoga, then follow Paramahansa Yogananda, if you select bakti with Kali maa, then follow Bagawan Ramakrishna, if you select saiva siddhnta, then follow Sivaya Subramania Swami, if you want Advaita, then follow Sri Adi Shankara, if you want vaisnaism, then Ramnuja or Sri Chaitanya.

Identifying a Guru does not limited to a person alive. The BG can be accepted as a Guru. The Veda can be accepted as a Guru also. As long as one lives and practices the paths created by our Rishis, such founder Mahatma can be accepted as a Guru by one. Their blessings are always there for devotees. They are considered to be immortals.

Thandabani

Sri Richard Bethell
Looking for a guru? Vinaire(STATIC) is the one, he is here, there, everywhere, he will put you right.

Why are people desperate for a Guru? The Guru is not going to preserve our ego personality (limited self) but instead works toward destroying it. Is the student ready for that?

sri.Murali---(1)according to Hindu Shastras "Guru" is very essential(2)Among the Four venerable Souls-Maatha(Mother)-Pitha(Father)-Guru(Spiritual Teacher)-Daivam (God)--Guru occupies third position---(3)Shastras say "Guru" alone can open the third "Eye"(Gjaana Shakshuhau)-(4)"Om Namaha Sivaaya"(Suddha Pancaakshari)- or "Om Namo Naraayanaaya" (Ashtaakshari) these mantras we all know.But One has to get "Upadesam" from a Guru(It is called "Dheeksha").-if one beleives in Hindu Shastras-otherwise it is a different issue(5)The student does NOT select the Guru(every student can approach every Guru)-it is the Guru who selects the Student-Paatram("Vinayaadhi yaathi Paatrathaam")

Dr.SSR,

I agree with what you have said above.