आज का विचार- ‘‘आकाश‘‘

आज का विचार है आकाश ।

आकाश यानि कि ‘‘विस्तार‘‘। आकाश यानि ज्ञान । मुझे लगता है हम आकाश के साथ जिस तरह पेश आते है। आकाश भी हमारे साथ वैसे ही पेश आता है। यदि हमें हमारे जीवन में विस्तार चाहिए, ज्ञान चाहिए, नई सोच चाहिए तो हमें आकाश के प्रति कृतज्ञ होना पड़ेगा। सूर्योदय के समय एवं सूर्यास्त के समय आकाश की ओर देखे एवं अपनी कृतज्ञता व्यक्त करे।

‘‘ज्ञान के विस्तार के लिए आकाश के प्रति कृतज्ञ बनें।‘‘


Today’s thought is ‘sky’. Sky means expansion. Sky means knowledge. I believe that the sky reciprocates our attitude towards it in the same coin. If we want to expand our horizons of knowledge and rational thinking, then we must express our gratitude towards the sky. We should do it every day at sunrise and sunset.

‘To expand the horizon of knowledge, be grateful to sky.’

Prof. Sanjay Biyani

आज का विचार-‘‘ईर्ष्या‘‘

 ईर्ष्या, यानि जलन हम सब को कभी ना कभी महसूस होती है, क्योंकि हमारे अन्दर अग्नि तत्व अशुद्ध हो गया है । हम अग्नि के प्रति अकृतज्ञ से हो गये है। मुझे लगता है अग्नि हमारे साथ ठीक वैसे ही पेश आती है जैसे हम अग्नि के साथ आते है। आप अग्नि (fire) यानि सूर्य के प्रति अपना (attitude)  बदलिए और अपने अन्दर पवित्रता उत्पन्न करिए।

                           ‘‘अग्नि के प्रति कृतज्ञता का भाव रखे‘‘।


Are we immune to jealousy? At some point in life, we feel the pangs of jealousy at other person’s achievement or well-being. It happens when the fire element in us turns impure due to our ingratitude towards it. This fire treats us the way we treat it. We must inculcate the attitude of gratitude towards fire, that is, Sun. We must purify our inner self.

‘Be grateful to fire.’

Prof. Sanjay Biyani              

आज का विचार – ‘‘धरती‘‘

नमस्कार दोस्तो,
धरती !
हमारे पूरे शरीर में 12 प्रतिशत धरती है। phosphorus, zinc, copper सब हमारे शरीर में है। ये 12 प्रतिशत धरती के तत्व हमारे साथ ठीक वैसे ही पेश आते है जैसे हम धरती के साथ पेश आते है। धरती पर नंगे पाँव चलिए । उसे महसूस करिए। उसके प्रति कृतज्ञ रहिए। मुझे लगता है कि ये धरती हमारे जीवन को बदल कर रख देगी।

‘‘धरती के प्रति कृतज्ञ बने‘‘।

                      Mother Earth

12% of our body is made up of Earth. Phosphorous, zinc, copper – all exist in our body. These elements treat us the way we treat our Mother Earth. Walk barefoot on Earth. Feel its touch. Be grateful to it. I believe Mother Earth can change our life.

Prof. Sanjay Biyani

आज का विचार ‘‘देश‘‘

नमस्कार दोस्तो,
देखिए, हम सब चाहते हैं कि हमारा देश महान बने। चाहते है ना! अगर हम चाहते हैं कि हमारा देश सचमुच महान् बने तो हमें यहाँ आदमी को महान बनने के अवसर देने होंगे और उन सब परिस्थितियों को बंद करना पड़ेगा जिसके कारण इंसान को बार-बार रोका जाता है।
‘‘देश को महान बनाने के लिए हर इंसान को महान बनना होगा‘‘।


Good day friends,

We want to make our country great. Isn’t it? It can happen if wecreate opportunities to make every individual great. We must create conducive environment for unhindered progress of every human being.

To make country great, everybody will have to become great.

Prof. Sanjay Biyani 

आज का विचार-‘‘समझदारी‘‘

नमस्कार दोस्तो,

अगर कोई चीज हमें दर्द देती है तो वह दो चीज अपने साथ लेकर आती है। एक तो जख्म और दूसरी समझदारी। यह आप पर निर्भर करता है कि आप इनमें से क्या उठाते है। आप चाहे तो जख्मी हो.. आप चाहे तो समझदार हो…………….पर बात समझदारी से बनती है।

‘‘घाव से समझदारी ले, जख्म नही‘‘


Good day friends,

Anything that gives pain brings with it two things: An injury and intelligence. What you pick up is your choice. Either get injured or get intelligent. However, intelligence is any day better.

Prof. Sanjay Biyani

आज का विचार- ‘‘ऊर्जा का प्रवाह‘‘

नमस्कार दोस्तो,

देखिए, इस दुनिया में सबसे बड़ी एक force जो काम करती है वह है, gravitational force  यह हर चीज को नीचे गिरा ही देती है, आप कुछ ना करें आप नीचे आ ही जाएंगे। आप कुछ ना सोचे आपको negative सोचना आ ही जाएगा। लेकिन ऊपर उठने के लिए positive सोचने के लिए, तरक्की करने के लिए अपनी ऊर्जा को नीचे से ऊपर उठाने की कला आपको सीखनी ही होगी………..

‘‘ऊर्जा को उठाने के लिए मनुष्य को प्रयास करने चाहिए‘‘

Flow of energy

A powerful force works round the clock. It is called the ‘gravitational force’. It pulls everything down.

Don’t do anything, and yet you’ll come down. Don’t think anything, and you’ll still get negative thoughts. To rise, progress and think positive, man must learn the art of taking his energies from bottom to the top.

Prof. Sanjay Biyani

Chapter 9 : Raajavidyaa Raajaguhya Yoga | Shreemad Bhagwad Geeta Sanjay Ki Nazar Se

This chapter explains how the Self – Atman – pervades the entire world. The wise seek the Self while the ignorant, disregarding the Self, lead an empty life with vain hopes and unfulfilled aspirations. They go through the endless cycle of birth and death. Confirming the truth behind the saying that whatever one strives for, be it material or spiritual, one attains that particular goal, the ignorant gain their limited, mundane ends but never find accomplishment in their lives, whereas, the wise pursue the ultimate goal of Realization and find absolute peace and bliss in their own Self. Sri Krishna, therefore, advises Arjuna to seek the Self, to subsume all worldly activities to the Self until Spiritual Enlightenment is reached. Krishna begins the chapter by offering to impart the knowledge of Reality that pervades the world and also as to the means of achieving this supreme knowledge and thereby free oneself from all agitations and sorrows. The previous Chapter of the Gita dealt with liberation by stages through the process of meditation. But this way is not the only means of emancipation. A direct way is described in this Chapter. This knowledge being unknown to the mankind at large, Krishna terms it as a supreme secret and hence this Chapter is called ‘Yoga of Royal Knowledge and Royal Secret’. All living beings and inert things arise from the supreme Reality, exist in the Reality and ultimately merge into the Reality. The periods of manifestation of the world and its dissolution run into billions of years. The supreme Reality acts as the disinterested Self, witnessing the entire creation and dissolution. Those who fail to pursue this knowledge remain bound to the world of mortality. Krishna, therefore, appeals to the seekers to free themselves from the manifest world and reach the unmanifest Reality and to discover the Divinity that supports the pluralistic phenomenal existence.

In this opening verse Sri Krishna assures Arjuna that He will reveal the theoretical knowledge of the Self combined with Its intuitive perception. Such knowledge is the direct means of attaining liberation. This knowledge about the Self dwelling in the body, and about the identity of the individual self and the Supreme Self, is considered most profound mystery because it has only to be realized through one’s own experience or spiritual intuition and cannot be expressed in any words. Arjuna is considered to be the most suitable candidate to know this deep mystery because he is free from jealousy and does not belong to the category of those who always find fault with whatever others do or say. Jealousy-free mind only can absorb deep knowledge, for jealousy is another form of ignorance. Sri Bhagavan says that the one who receives this knowledge (a realized person) shall be free from all irksome problems of life, can rule over circumstances and face adversities with a smile. Krishna assures that by understanding that knowledge one will be released from the evil i.e. bondage of the world.


It is really difficult for the ordinary intellect to comprehend the idea that a substance which exists everywhere, allowing everything to exist in it, but at the same time it in itself does not get conditioned by the things existing in it. Although the wind moves everywhere in the space, exists in the space and is supported by the space yet the wind does not put any limitation on the space. Space holds them all but is touched by none. This illustrates the relationship between the Self and the Not-Self. When the wind moves the space does not move. None of the qualities of the wind is the quality of the space. So also, the Real supports the unreal which seemingly lives in the Real and yet the unreal full of misery and sorrow can never condition the Real.

The whole process of creation, preservation and dissolution is due to the Lord’s maya, His lower prakriti or nature consisting of the three gunas in their undifferentiated state and yet He is unaffected by it. Vedanta while recognizing the fact of creation does not approve of the act of creation. The Lord does not create the universe from nothing or void, for nothing only can come out from nothing. Therefore Vedanta believes that the Lord, because of His power of lower nature, maya, projects out of Himself (manifests) all the names and forms at the time of creation. Consciousness or His higher nature endows them with life.

Observing that Arjuna was endowed with faith , free from fault finding nature and qualified to receive the sacred divine knowledge Sri Krishna says that He will disclose the Royal Knowledge and Royal Secret which will make him realize The Lord in him by direct experience. This knowledge is imperishable, knowing which one will become free from the evil of worldly existence. The Lord says that due to lack of faith in this knowledge, in its manifest and unmanifest aspects, people fail to realize Him and suffer in consequence. Sri Krishna says that all beings are pervaded by Him and dwell in His unmanifest form like the wind moving everywhere but always resting in space. Although The Lord is the creator, destroyer and sustainer of the world, He stands as a witness indifferent and unattached to these processes. The ignorant identify Him with nature or regard Him as a mortal during His incarnations for protecting Dharma. They do not see God in the Universe and have no knowledge of the Self which dwells within the body. They do not see the Unity in the Diversity. They fail to see the ocean beneath the waves. They run after the transient objects and miss the eternal. They have no discrimination or right understanding. The knowers of the Truth see the Reality in externality also. They feel a oneness with all. They chant God’s name always. They worship Him with wisdom sacrifice. They see the formless one as distinct and manifold. He explains to Arjuna His identity with the Universe. The Lord’s enumeration of His different manifestations has been tabulated below for easy reference.


In this Chapter Sri Krishna advises Arjuna to do every thing as an offering to The Lord. All actions thus become a symbol of devotion and help remembering God. Submission to the Divine is the essence of spiritual sadhana. The following verses tell us how to go about in that path

Chapter eight : Akshara Brahma Yoga | Shreemad Bhagwad Geeta Sanjay Ki Nazar Se

In the preceding Chapter Bhagavan explained about His integral Self and spoke of the deluded ones seeking finite fruit while the wise seek Brahman along with knowing Adhyatma, Karma, Adhibhuta, Adhidaiva and Adhiyajna. Arjuna could not grasp the intricacies of these terms and the secret of knowing God. Hence he puts seven questions to the Lord to know about these six terms and how to realize God. The ‘Akshara’ means indestructible or imperishable. As this Chapter deals with the imperishable and absolute nature of God and the Pranava Mantra ‘OM’, which symbolizes it, it is entitled Akshara Brahma Yoga. In this chapter Bhagavan elucidates about the methodology to gain Brahman – how one can reach Brahman through concentrated yoga and single-pointed meditation. This is the path which leads one to the supreme abode wherefrom there is no return. The chapter also mentions the path of return, a realm of temporary bliss, to which one is transported, only to be brought back to the world of limitation. The imperishable Brahman whose nature is transcendental and immanent pervades this perishable world of things and beings. Whatever one pursues in this world one gains that alone. By pursuing the Self one realizes the Self. Krishna advises mankind to surrender the mind and intellect to the Self while the body is engaged in action which will lead the seeker to the ultimate state of Brahman. He further advices to turn the attention from the mundane world to the Supreme Self within and to control the senses and mind through spiritual practices and thereafter to let the intellect direct such controlled mind to single-pointed meditation upon the pranava mantra OM. By continuous and sustained meditation one will reach the supreme abode of Brahma.

Confining the mind in the heart – Although external stimuli can be prevented through controlling senses , it is always possible for the mind to get disturbed on account of the accumulation of past impressions gathered from the external world of change and pleasure. It is therefore advised that the mind which is the tool for emotion and feeling should be confined to the heart. Here heart does not mean the physical part of the body but an imaginary centre of the mind from which all positive thoughts like love, kindness, devotion, surrender etc. emanate which means the mind whose functions are checked.


As the moment of departure from the physical body is not known to anybody Sri Krishna advises Arjuna that one should always keep the mind and intellect absorbed in Him when he will come to Him alone. Sri Krishna emphasizes the need to practice Yoga at all times. If one practices meditation through out one’s life fixing the mind on God, God consciousness will remain steady even at the time of death instead of on worldly objects. Just as in the disturbed waters of a lake pebbles lying at the bottom cannot be seen, the Self that is indwelling in one’s body cannot be experienced due to agitated mind. Sri Krishna therefore suggests a way out by the practice of which this problem could be got over. He suggests meditating on `OM’ which is the symbol of the Supreme Purusha, Brahma. The repetition of `Om’ creates a harmony in the nervous system and the entire personality of the practitioner will feel single-pointed consciousness which will lead to the experience of the Supreme Consciousness.

The Supreme Lord who creates the Universe is Brahma. The Lord describes the day and night of Brahma each of which lasts for thousands of ages. He says those who know the day and night of Brahma they really understand the terms day and night. From the unmanifested all the manifested worlds proceed at the coming of the `day’ and at the coming of the ‘night’ they dissolve into that alone which is called the unmanifested. But the Supreme Purusha stands as a witness apart from this process of evolution and dissolution. Therefore, those who remember and meditate on the Supreme Being as the eternal witness, at the time of death, will never have re-birth in this world but will reach the Supreme itself, which is beyond space, time and causation. Sri Krishna explains how Yogis realize the Supreme Self at the time of death. He mentions the two paths by which the souls of the Yogis travel. The realized Yogis following the path of Light will merge in the Supreme Being and will have no return; they attain Liberation. The others who have attachment for the material world will go through the path of darkness and will take birth in the mortal world to go through the cycle of birth and death afresh. A Yogi knowing these two paths will not follow ritualistic practices expecting to enjoy their fruits because he understands that everything other than the Self is a source of pain and is transient. Hence he is always immersed in the awareness of Eternal Consciousness. He ultimately attains the Primeval Abode.

The basic advice given by the Lord is that this mortal world is the place of pain and sorrow and is non-eternal and hence the one with God-Consciousness will alone reach the highest perfection i.e. Liberation. Therefore, The Lord emphasizes that one should constantly practice Yoga and meditation so that even at the time of death God-thought alone will come instead of the thoughts of attachment to this materialistic world.

Chapter seven : Gyaan Vigyaan Yoga | Shreemad Bhagwad Geeta Sanjay Ki Nazar Se

 In this chapter the following concepts have to be clearly understood.

  1. Creation
  2. Three Gunas
  3. The Lord permeates everything in the universe.
  4. Means to go beyond the Gunas
  5. How to realize the self?

Sri Krishna ended the previous Chapter by describing the supreme yogi as one who, with his inmost self abiding in Him, adores the Lord. We were told about the technique of meditation for obtaining Self-Realization and that a meditator is superior to a Tapasvi or Gnani. It declared that the one who has successfully merged his mind in the nature of Pure Consciousness through single-pointed meditation is the highest and the dearest to The Lord. Arjuna still doubts how a limited and mortal mind and intellect of a finite entity like man could ever understand the limitless Infinite with all its virtues and glory. Sri Krishna therefore clarifies this doubt in this Chapter by describing the nature of the Lord Himself, who is the point of concentration of the yogi’s unwavering devotion. Sri Krishna uses the first person singular pronoun ‘ME’ to mean the supreme Reality or brahman or God. He tells Arjuna that the supreme Godhead has to be realized in both its transcendent and immanent aspects. The Yogi who has reached this summit has nothing more to know. This complete union with the Lord is difficult of attainment. Among many thousands of human beings, very few aspire for this union, and even among those who aspire for it, few ever reach the pinnacle of spiritual realization.

The Lord gives a clear description of the all-pervading static and infinite state of His Being. He then proceeds to explain His manifestations as the universe and the power behind it. He speaks of these manifestations as His lower and higher Prakritis. The lower Prakriti is made up of the five elements, mind, ego and intellect. The higher Prakriti is the life-element which upholds the universe, activates it and causes its appearance and final dissolution. Krishna says that whatever exists is nothing but Himself. He is the cause of the appearance of the universe and all things in it. Everything is strung on Him like clusters of gems on a string. He is the essence, substance and substratum of everything, whether visible or invisible. Although everything is in Him, yet He transcends everything as the actionless Self. Prakriti or nature is made up of the three Gunas or qualities—Sattva, Rajas and Tamas. These three qualities delude the soul and make it forget its true nature, which is one with God. This delusion, termed Maya, can only be removed by the Grace of the Lord Himself. ‘Jnana’ means consummate knowledge of the formless and attributeless aspect of the Lord. ‘Vijnana’ means experiencing that knowledge. Awareness of the Lord comprises of both such knowledge and experience. The present Chapter deals with such Integral Divinity and with practices which lead to its knowledge and the fortunate souls who possess such knowledge. In simple terms the Chapter tells us about ¾ the concept of God or Brahman or Soul ¾ examples of manifestation of God in the universe and ¾ how to perceive God within oneself. It is therefore named as ‘The Yoga of Jnana and Vijnana’

A Yogi’s mind is attached to the Lord alone setting aside all the disciplines and worships the Lord with complete concentration. The Lord alone is the whole basis of the yogi’s being and the goal of his action. Practicing yoga means being united with the Lord in contemplation. Knowing the Lord in full implies knowing all His six attributes viz., infinite greatness, strength, power, grace, knowledge and detachment. As Arjuna has the necessary qualifications, Sri Krishna assures that He will give him a complete or integral knowledge of the Divine, not merely the Pure Self but also its manifestations in the world.

The awareness that the Lord exists and that He is the inmost spirit of all is knowledge. This knowledge can be acquired by study of the scriptures, and reasoning about their contents. But to realize the Lord in oneself and in all other beings and to act according to that realization is experience, vijnana. For example, to know that one can obtain fire from wood is knowledge. But to kindle fire in the wood and feel its heat and light in a dark winter night is experience, Vijnana. In Hinduism knowledge of God is inseparable from experience. Because the Lord is everything, when He is fully known everything else is automatically known. The Lord as Sat-chit-ananda (existence-knowledge-bliss absolute) forms the real essence of all objects. Names and forms are mere illusory superimposition. The question why the Self-Realized masters are so rare and why such a realization is not within the reach of everyone is answered. ‘Knowing Me in essence’ – The Being of the Lord and His diverse manifestations are incomprehensible to the human mind. He is the Impersonal Reality, the Personal God, and many other things besides. Of all living beings on earth, man alone can inquire about his self and its relationship with the Lord. Among innumerable human beings, only a few develop a desire for such an inquiry. Among those who show such desire, only a few know the means of attaining knowledge and strive after it. Among those who strive, only a fortunate few succeed in acquiring the true knowledge of the Lord. Hence knowledge of God is rare on this earth. Thus far Ajuna has been taught the highest form of devotion, which leads to union with God in its static aspect as also with His dynamic Prakriti. Krishna tells him that there are also other forms of devotion which are inferior as they are performed with various motives. The distressed, the seeker of divine wisdom, and he who desires wealth, worship Him, as also the wise. Of these the Lord deems the wise as dearest to Him. Such a devotee loves the Lord for the sake of pure love alone. Whatever form the devotee worships, the ultimate goal is the Lord Himself. The Lord accepts such worship, knowing that it is directed to Him only.

He says that low men because of their delusion and indulgence in evil actions, follow the path of the devil (Asura) and get themselves deprived of their discrimination. The difference between man and animal is his rational intellect by which he can distinguish between the good and the evil, the high and the low, the moral and the immoral etc. This rational discriminative capacity alone helps the man to cast off his imperfections and become aware of his essential nature of Absolute Divinity. The evil doers cannot attain to the Supreme, for their mind and will are not instruments of the Spirit but of the ego. They do not seek to master their crude impulses but are a prey to the Rajas and Tamas in them. If they control their crude tendencies by the Sattva in them, their action becomes orderly and enlightened and ceases to be the outcome of passion and ignorance. To go beyond the three gunas, first, we have to submit ourselves to the rule of Sattva. We have to become ethical, before we can become spiritual. At the spiritual level, we cross the dualities and act in the light and strength of the Spirit in us. We do not act then to gain any personal interest or avoid personal suffering but only as instrument of the Divine.

In all beings the three Gunas – Sattva (pure attitude), Rajas (active attitude) and Tamas (inert attitude) are found in varying degrees. The blending of these three qualities of nature in the thought mechanism of man constitutes ignorance or Avidya due to which the whole world gets deluded. Because of this total ignorance or Maya the world fails to recognize His presence – the Eternal, the Imperishable, the Spirit as distinct from the gross Matter. The ignorant believe that the world and the visible objects alone are real and do not seek The Lord at all. They follow the ways of demons and suffer through the series of births and deaths. It is very difficult to remove ignorance and get enlightened. But inspite of this difficulty those who take refuge in Him can overcome the predicament.

Beauty is only skin deep

An enlightened soul sees beauty everywhere, in everything. It doesn’t get carried away by external beauty.

Today, while flipping through the pages of a book, I came across this beautiful quotation: “People who are attracted to you because of your pretty face or nice body won’t be by your side forever. But people who can see how beautiful your heart is will never leave you.”

This quotation reminded me of an old story. Let’s enjoy it in this edition of Biyani Times.

Once upon a time, a king and his queen lived in a grand palace. The queen was very friendly with one of her maidservants. The maidservant was also very loyal.

The queen had a very beautiful daughter.

The maid had a son who, one day, sees the princess in the palace’s garden and instantly falls in love with her.

He tells her mother that he wants to marry the princess.

The mother gets worried on hearing this. She could sense the approaching danger.

“A maid’s son can’t marry a princess,” she says.

“Then your son will remain a bachelor all his life,” replies the son.

That day, the ever-pleasant smile vanishes from the maid’s face. The queen realizes from the maid’s conduct that something is amiss. She asks but the maid reveals nothing. When the queen keeps insisting, the maid tells the truth.

“So, your son loves my daughter and wants to marry her. There is nothing to be ashamed of in it. Love is the song that a youth’s heart sings,” says the queen. The maid is surprised as she expected the queen to be furious with her son.

The queen says further, “Bring your son to me. I will give him some work, and if he accomplishes that, I will get him married to my daughter.”

The puzzled maid heads back home and tells her son about the condition laid down by the queen.

“I’ll do anything to marry the princess. Tomorrow, I will accompany you to the palace and meet the queen,” the son tells her mother.

Next day, he stands before the queen and asks, “Your Highness, tell me what should I do to win your daughter’s hand?”

The queen says, “Not much, dear son. You just have to spend one year in this palace. We will give you some holy scriptures which you have to read with full dedication.”

“That’s it?”

“Yes, that’s it.”

The maid’s son is then taken to a room where he is given Vedas, Purans, Bhagvad Gita, Ramayan and Mahabharat etc.

The son gets on the assigned work immediately. Time moves with its pace. Days, weeks and months pass.

Exactly after one year, the queen sends for the maid’s son and asks him, “You have completed one year in the palace. Hope you have studied all the scriptures given to you.”

“Yes your highness, I have gone through them all,” he replies.

“A year back, you wanted to marry my daughter. Is it still so?” the queen asks.

“No your highness, not any more,” the maid’s son replies, and continues, “Your holy scriptures have done a whole lot of good to me. When I first saw your daughter, I fell for her external beauty. But now I know that this beauty is only skin deep. We are not this body, we are a soul. The beauty of the soul is the real beauty. I thank your highness for making me an enlightened being, for giving me the true knowledge.”

With these words, the maid’s son leaves for his home without marrying the queen’s daughter.

The moral of the story is that we mistake physical attraction for real beauty. The external beauty fades with time, whereas beauty of the character and soul gets better with the time. So we should focus more on building our characters.

Dr. Sanjay Biyani,
Motivational Speaker