7th to 17th June.
- Study and Practice of Yogasanas & Pranayama
- Yogic relaxation methods, japa and techniques of meditation
- Study of Yoga Darshana & Bhagavad Gita
- Indian Culture & Life and message of great men and women of our country
- Chanting of strotras, bhajans and songs for emotional culture.
The Camps are fully residential. Simple Bath attached shared room accommodation is provided for Ladies and Gents separately.
Course contribution – Rs. 3,500/-
- Teaching is free
- Campers are expected to bear the expenditure of board and lodge which comes to 3,500/- per head.
- in case some deserving candidate has difficulty, Kendra may arrange for scholarship
- Participants should bring their necessary bedding with mosquito-net, a torch light, writing materials, toiletry articles needed for entire duration of the Shibir. (only mattress will be provided)
- Prescribed dress for Yogasana Sessions:
- For Men: Any light colour loose T-Shirts and Track suits/Shorts
- For Ladies: Any light colour Salwar and Kameez i.e. Punjabi dress. Tight dress or Jeans are not allowed.
- Apart from Yogasana and Shramanubhava sessions shorts are not allowed for the other sessions.
- Please avoid bringing tape recorders, i pods and other valuable articles.
- Use of Mobile phones is not allowed during the classes.
- Participation in all the sessions in time is compulsory for all the participants.
- Participants should report at Shibir office one day before the camp starts latest by 5pm and can leave only after lunch on the concluding day.
- Late reporting and/or leaving before the camp concludes are strictly not allowed.
- Going out of the campus venue, smoking, chewing of Paan / Paan-Masala, consumption of tobacco / alcohol or any other intoxicants are strictly prohibited.
Project In-charge – 9492099264 / 8411884432
Yoga Vedanta Spiritual Retreat
Kaushalm on 13 & 14 Jan. 2018.
KAUSHALAM, Vivekananda Rock Memorial & Vivekananda Kendra
YOGA CERTIFICATE COURSE
Conducted by Vivekananda Kendra, Kanyakumari
- Strong desire for Learning, and Sharing Yoga
- Any Physically and Mentally fit person in the age group of 18-60 years. The participant should be able to perform various Yogasanas and exercises.
- Should have passed minimum Class 12 / + 2 , or equivalent to it.
- Should be comfortable in English, Telugu, Hindi language.
Details of the Course:
- First come first serve
- Total Course duration: 6 Months
- Skill Training : In-house training (theory & Practical) at VK Kaushalam. Mon- Friday: Morning 6 – 7 at VK Ameerpet, Dilsukhnagar & VK Kaushalam Saturday & Sunday: 9 AM – 4 PM at VK Kaushalam
- Practical Training : After attending the Skill training the participants would be organizing and conducting three Yoga Satras (10/15 days duration) at their home town in coordination with the local branch center of Vivekananda Kendra with minimum of 15 participants.
- Team Dynamics : After attending Practical Training, participants would be part of the organizing team for All India Yoga Shiksha Shivir at Kanyakumari, Nashik, Nagdandi (J&K) or Hyderabad (any one of these places) where in participants from all over the nation participate.
- After successful completion of Team Dynamics, conducting of the Yoga Shiksha Shivir, and passing in the written the examinations based on syllabus, certificate would be awarded.
- Minimum 90 % attendance is mandatory
for more details please contact-
KAUSHALAM, Vivekananda Rock Memorial & Vivekananda Kendra
Vivekananda And Gandhi :
(A thought on Gandhi’s Birth Day 2nd Oct- by Shri Jagmohan)
Reawakening the Slumbering Soul of India.
What is there in common between Swami Vivekananda and Mahatma Gandhi? it is both interesting and instructive to reflect upon the bonds that existed between the spiritual emancipator and the political emancipator of India and also upon their overall contribution of putting “the Indian way” at the centre- stage of world thought. On Swami Vivekananda,s birthday, an elegant Vivekananda Centre is being opened at Porbandar, the birthplace of Mahatma Gandhi. This is an appropriate occasion to recall the great contribution made in reforming the Indian religion and society by these two great prophets of the Indian Renaissance of the late 19th and early 20th century.
Both Vivekananda and Gandhi had an original and powerful mind. Both had innate faith in the inherent strength of Indian culture. Both believed in practical Vedanta and viewed Hinduism as a service-oriented way of life based upon the highest principles of ethics and morality. Both thought that the modern man must realise that he “cannot hope, from outward forms, to win the passions and life whose fountains are within”.
Both argued that a great social and moral order could be built on the shoulders of great individuals alone. “If there is no purity, fairness and justice in your heart, these qualities will not be in your home; if they are not in your home, they will not be in your society; and if they are not in your society, they will not be in your state”. Both Vivekananda and Gandhi, in essence, presented a new design for life, a model of contentment, compassion, balance and harmony. They wanted to create an Indian nation that could teach the world, as Will Durant believed “tolerance and gentleness of the mature mind, the quiet content of the unacquisitive soul, the calm of the understanding spirit, and a unifying, pacifying love for all living things”.
In order to elaborate Vivekananda and Gandhi’s belief that religion was a positive and elevating force and Hinduism was nothing but spiritual secularism, it would be best to let them speak for themselves. Dr S Radhakrishnan, in connection with his study of religion, posed three questions to Gandhi. These questions were:
“What is your religion? How are you led to it? What is its bearing on social life?”
Gandhi replied the first question thus: “My religion is Hinduism which, for me, is the religion of humanity and includes the best of all religions known to me.” In response to the second question, Gandhi said: “I take it that the present tense in this question has been purposely used, instead of the past. I am led to my religion through truth and non-violence. I often describe my religion as religion of truth. Of late, instead of saying God is truth, I have been saying, truth is God… Denial of truth we have not known… We are all sparks of truth. The sum total of these sparks is indescribable, as yet unknown truth, which is God. I am daily led nearer to it by constant prayer”.
Service to all
To the third question, Gandhi replied: “The bearing of this religion on social life is, or has to be, seen in one’s daily social contact. To be true to such religion, one has to lose oneself in continuous and continuing service of all in life.
Realisation of truth is impossible without a complete merging of oneself in and identification with this limitless ocean of life. Therefore, for me there is no escape from social service; there is no happiness on earth beyond or apart from it.
Social service here must be taken to include every department of life. In this scheme, there is nothing low, nothing high. For all is one, though we seem to be many.
Gandhi went on to elaborate: “The deeper I study Hinduism, the stronger becomes the belief in me that Hinduism is as broad as the universe. Something within me tells me that, for all the deep veneration I show to several religions, I am all the more a Hindu, nonetheless for it. “Gandhi also made it clear: “My devotion to truth has drawn me to politics… Those who say that religion has nothing to do with politics do not know what religion means”.
For Vivekananda, too, religion in India was a pivotal force. He said: “Each nation, like each individual, has one theme in life, which is at its centre. If any nation attempts to throw off its national vitality, that nation dies. In India, religious life forms the centre”.
The first observation which Vivekananda made on 25 December 1892, after his wide travels all over the country and after meditating deeply on the Kanyakumari rock for three days was: “Religion is the blood of the nation’s body; the impurities of the blood are responsible for all our great maladies, and the nation can rise again if this blood is purified”. Vivekananda’s message is simple. “Jiva is Shiva”; that is, in the service of man lies the service of God.
Vivekananda gave pre-eminent place to the idea of serving “the outcast Narayanas, the starving Narayanas and the oppressed Narayanas”. He posed the question to his own class: “What have we done, we the so called men of God, the Sanyasis? What have we done for the masses?” He also criticised the common folk for being fatalist. He urged them to have faith in themselves: “The old religion said that he was an atheist who did not believe in God. The new religion says that he is an atheist who does not believe in himself… It is the coward and the fool who says this is his fate. But it is the strong man who stands up and says I will make my own fate”.
Pointing to the main culprits, he thundered: “You, the upper classes of India, do you think you are alive? You are but mummies ten thousand years old… In the world of Maya, you are the real illusion. You merge yourself in the void and disappear. Let a New India arise in your place.”
And a New India did arise! Both Vivekananda and Gandhi reawakened the slumbering soul of India. “The sleeping giant”, as Vivekananda put it, woke up. But, unfortunately, after taking a few steps in the right direction, “the giant” took a wrong turn. Today, it finds itself on a slippery path, surrounded by a dense fog emanating from the culture of consumerism, corruption, callousness and confusion.
If “the giant” has to find its moorings once again and extricate itself from the cold and clumsy fog around, it must seek light and warmth from the torch that Vivekananda and Gandhi provided to it. This torch shed light not merely for Indians but for the entire humanity.
Basis of Yoga –
“Work incessantly, but give up all attachment to work.” Do not identify yourself with anything. Hold your mind free. All this that you see, the pains and the miseries, are but the necessary conditions of this world; poverty and wealth and happiness are but momentary; they do not belong to our real nature at all. Our nature is far beyond misery and happiness, beyond every object of the senses, beyond the imagination; and yet we must go on working all the time. “Misery comes through attachment, not through work.” As soon as we identify ourselves with the work we do, we feel miserable; but if we do not identify ourselves with it, we do not feel that misery. If a beautiful picture belonging to another is burnt, a man does not generally become miserable; but when his own picture is burnt, how miserable he feels! Why? Both were beautiful pictures, perhaps copies of the same original; but in one case very much more misery is felt than in the other. It is because in one case he identifies himself with the picture, and not in the other. This “I and mine” causes the whole misery. With the sense of possession comes selfishness, and selfishness brings on misery. Every act of selfishness or thought of selfishness makes us attached to something, and immediately we are made slaves. Each wave in the Chitta that says “I and mine” immediately puts a chain round us and makes us slaves; and the more we say “I and mine”, the more slavery grows, the more misery increases. Therefore Karma-Yoga tells us to enjoy the beauty of all the pictures in the world, but not to identify ourselves with any of them. Never say “mine”. Whenever we say a thing is “mine”, misery will immediately come. Do not even say “my child” in your mind. Possess the child, but do not say “mine”. If you do, then will come the misery. Do not say “my house,” do not say “my body”. The whole difficulty is there. The body is neither yours, nor mine, nor anybody’s. These bodies are coming and going by the laws of nature, but we are free, standing as witness. This body is no more free than a picture or a wall. Why should we be attached so much to a body? If somebody paints a picture, he does it and passes on. Do not project that tentacle of selfishness, “I must possess it”. As soon as that is projected, misery will begin.
So Karma-Yoga says, first destroy the tendency to project this tentacle of selfishness, and when you have the power of checking it, hold it in and do not allow the mind to get into the ways of selfishness. Then you may go out into the world and work as much as you can. Mix everywhere, go where you please; you will never be contaminated with evil. There is the lotus leaf in the water; the water cannot touch and adhere to it; so will you be in the world. This is called “Vairâgya”, dispassion or non-attachment. I believe I have told you that without non-attachment there cannot be any kind of Yoga. Non-attachment is the basis of all the Yogas-