Answer
All Yogas: Paths to Moksha
All the yogas mentioned here are paths to moksha (liberation). Moksha means complete freedom from the cycle of birth and death. The implication of freedom from the cycle of birth and death is that a person becomes permanently liberated from all forms of suffering, because rebirth itself is the root of all suffering.
(Bhagavad Gita 8.15): "Mamupetya punarjanma duhkhalayamashashvatam | Napnuvanti mahatmanah samsiddhim paramam gatah ||"
Meaning: Those great souls who attain Me do not take birth again in this abode of suffering and impermanence; they attain the supreme perfection.
Moksha is attained only when there is complete union with God, or in other words, when God-realization occurs.
Karma Yoga: Karma Yoga means continuing to engage in the ordinary duties of life without taking sannyasa, but offering every worldly action to God, maintaining no attachment to the fruits of action, and remaining unattached to the world even while living in it — this is the essence of Karma Yoga. When this is achieved, worldly actions themselves become the means of God-realization, that is, moksha.
(Bhagavad Gita 3.19): "Tasmadasaktah satatam karyam karma samachara | Asakto hyacharan karma paramapnoti purushah ||"
Meaning: Therefore, always perform your obligatory duty without attachment; for by performing action without attachment, a person attains the Supreme.
Bhakti Yoga: Bhakti Yoga means loving God in such a manner that ultimately God-realization is attained. This Bhakti Yoga can be practiced both by taking sannyasa and while remaining a Karma Yogi. In Bhakti Yoga, feeling (bhavana) holds the primary place. For those in whom emotion predominates and who have an intense love for God, this path is most suitable.
Jnana Yoga: Jnana Yoga is the yoga in which, rather than emotion, the intellect (buddhi) is especially employed. This path is considered particularly suitable for individuals endowed with sharp intellectual power. Generally, it requires a life of sannyasa, continuous study of the scriptures, comprehension of their meaning, and deep contemplation and reflection upon scriptural statements. Through this kind of sadhana, over an extended period — sometimes spanning three or four decades — direct, immediate knowledge of God and the Atman becomes possible.
Japa Yoga: In Japa Yoga, the name of the Lord or a mantra associated with His name is chanted for an extended duration. The deeper the feeling with which the chanting is done, the more profound its effect. Through this path too, God-realization is ultimately attained.
Sharanagati Yoga: In Sharanagati Yoga, there is not only devotion, knowledge, or chanting, but alongside these, a firm conviction develops: 'I am in God's refuge; therefore I am always safe.' Such a practitioner has no need for anxiety of any kind, because God Himself undertakes the responsibility of their welfare and security. Prahlada is the finest example of this.
Sharanagati Yoga is a complete yoga in itself. Nevertheless, regardless of which yoga path a person is on, if the spirit of sharanagati (surrender) enters their practice, their sadhana accelerates tremendously.
One Path or Many? If even one of these yogas is followed properly and earnestly, God-realization is certain, and moksha is attained. It depends on the intensity of one's practice whether moksha is attained in this very lifetime or after many births.
The journey to God-realization can be accomplished through any single path, but it is much like reaching Delhi — one may arrive on foot, by train, or by airplane. The integration of multiple paths can give the speed of an airplane to one's spiritual practice.
The Jnani Bhakta: The Gita's Special Indication: For this very reason, in the Bhagavad Gita, the Lord has indicated that if the various yogas are harmoniously integrated, moksha is attained more swiftly. As an example, the Lord has described the 'jnani bhakta' — one who is both a devotee and a person of knowledge — as especially dear to Him.
(Bhagavad Gita 7.16): "Chaturvidha bhajante mam janah sukritino'rjuna | Arto jijnasurartharthi jnani cha bharatarshabha ||"
Meaning: O Arjuna, four types of virtuous people worship Me — the distressed (arta), the seeker of knowledge (jijnasu), the seeker of wealth (artharthi), and the person of wisdom (jnani).
(Bhagavad Gita 7.17): "Tesham jnani nityayukta ekabhaktirvishishyate | Priyo hi jnaninno'tyarthamaham sa cha mama priyah ||"
Meaning: Among them, the jnani, who is ever united with Me and devoted to Me alone, is the foremost; for I am exceedingly dear to the jnani, and he is dear to Me.
Unwavering Devotion in the Path of Knowledge: Even in a jnana-margi (follower of the path of knowledge), the spirit of avyabhicharini bhakti (unwavering devotion) strengthens their knowledge-sadhana. For this very reason, in chapters 13 and 14 — both of which are related to Jnana Yoga — the Lord has made the necessity of devotion clear.
(Bhagavad Gita 13.10-12): "Amanitvamadambhitvamahimsa kshantiraarjavam | Acharyopasanam shaucham sthairyamatmavinigrahah || Indriyartheshu vairagyamanahamkara eva cha | Janmamrtyujaravyadhiduhkhadoshanudarshanam || Asaktiranabishvangah putradaragrihadishu | Nityam cha samachittatvamishtanishtopapattishu || Mayi chananyayogena bhaktiravyabhicharini | Viviktadeshasevitvamaratirjanasamsadi ||"
Meaning (essence): Among the means of knowledge, freedom from ego, dispassion toward sense objects, contemplation of the sufferings of birth, death, old age, and disease, and unwavering, exclusive devotion to Me are necessarily included.
(Bhagavad Gita 14.26): "Mam cha yo'vyabhicharena bhaktiyogena sevate | Sa gunansamatityaitan brahmabhuyaya kalpate ||"
Meaning: The person who serves Me through unwavering Bhakti Yoga transcends the three gunas and becomes fit to realize Brahman.
Among these paths, Jnana Yoga and Dhyana Yoga are primarily considered suitable for sannyasis. Combining other yogas with them is neither mandatory nor always feasible. However, spiritual knowledge (adhyatmik jnana) is useful for all paths, even if the complete process of Jnana Yoga need not be followed in other paths.
Similarly, Dhyana Yoga is primarily associated with meditation on the formless (nirakara) God. Meditation on the formless God is not mandatory for a Karma Yogi or a Bhakti Yogi. In the devotional path, meditation on God with form (saguna) is considered more suitable.
Conclusion: The harmonious and successful integration of the path of Karma with Bhakti, Jnana, Japa, Sharanagati, Paropakara Yoga (the yoga of benevolence), and Gita-Jnana-Prasara Yoga (the yoga of spreading Gita knowledge) is naturally and readily achievable. There is no conflict in this.