Commentaries around
“Prāṇāyāma done, along with a Mantra, has a role to play in Yoga Cikitsā.”
– From T Krishnamacharya’s composition, the Yoga Rahasya
“We cannot say that this Āsana or this Prāṇāyāma can be given for this disease.”
– T Krishnamacharya 1984
“General outline on Cikitsa Krama.
More sophisticated than Śikṣaṇa Krama.
Already when you know an object it is seen differently by different people.
So when I offer a healing object it is seen as a cause of disease by others.
One mind can influence minds differently,
because different minds receive things differently.”
– TKV Desikachar France 1983
“The process of Cikitsā has two parts:
1. Rakṣaṇa Krama
I am healthy and don’t want to be sick.
By not doing anything there will be no Rakṣaṇam.
For example:
Yoga Sūtra Chapter Two verse 16
heyaṃ duḥkham anāgatam
I’m alright now,
but I must be careful so I don’t get sick tomorrow.
This is Rakṣaṇa Krama.”
– TKV Desikachar France 1983
“There are two categories of practice, the Śikṣaṇa Krama way, according to the rules,
or the Cikitsā Krama way, the application or adaptation of a posture
to suit a particular person or a particular situation.
Where postures need to be adapted to suit particular bodies and their limitations.
The authority for the postures comes from the teacher,
although some rules are indicated in the texts.”
– From study notes with TKV Desikachar England 1992
“The teacher decides which of the Tri Krama (three steps) is the best for the student:
Śikṣaṇa Krama requires a perfect knowing to transmit a strict practice,
without any compromise, as it should be in Vedic chanting for example.
Rakṣaṇa Krama is aimed at protection and preservation;
it promotes continuity in any levels like health, abilities, knowledge, etc.
Cikitsā Krama looks for adaptation, healing, recovering…”
– TKV Desikachar speaking with his 16 long term Western students worldwide,
at a ten day meeting I organised at his request in London in 1998
Question to TKV Desikachar:
“How is Āyurveda linked to Cikitsā or the therapeutic application of Yoga?”
TKV Desikachar Response:
“There is a lot of difference. As far as Yoga is concerned, we are concerned with the personality of the person, the mental aspect and the higher aspirations of the student
That is why Yoga has a lot to offer. For the body Āyurveda is the solution. A good combination would be Āyurveda and Yoga.
My father used to do that. He would teach Āsana practice, or Prāṇāyāma or meditation and he would talk about diet and he would also give some Āyurveda medicine.
He was treating not only the body but the whole person with the help of this great combination.”
– Extract from an interview in the Journal Viniyoga Italia on Yoga and Well Being.
“Where do Āsana lead us?
1. For seated practices. (Adhyātmika – Concerning our essence)
To stay in a stable position with the spine erect for Dhyāna or preparation for Dhyāna.
2. For health. (Cikitsā – Therapeutics)
They do something for the energy flow of the body.
3. Ability to master the body. (Śakti – Power)
Not necessarily to promote health but to show that we can master the body.
Often these are good for health, though many are only useful as challenges.”
– From my study notes with TKV Desikachar.
“It appears that Modern Therapeutic Yoga is increasingly angled
at looking at the problems in front of the person
in terms of Yoga for What,
rather than looking at the person behind the problems
in terms of Yoga for Who.”
“Yoga Cikitsā is about
Respecting the Problem and Treating the Person.
Rather than
Respecting the Person and Treating the Problem.”
Yoga Cikitsā is about
treating a person in a problem.
Rather than
treating a problem in a person.
“Dhyāna Sādhana was taught
according to the principles of Cikitsā, Rakṣaṇa and Śikṣaṇa Krama,
with meditational practices ranging
from pacification to protection to empowerment.”
“Prāṇāyāma, as with Āsana and Dhyānam, was taught according
to the principles of Cikitsā, Rakṣaṇa and Śikṣaṇa Krama.
Thus we have breathing practices ranging from Cikitsā using simple ratio to settle an irregular breath, to Rakṣaṇa with competence and fluidity with various basic techniques and mild ratios, to Śikṣaṇa and mastery of all techniques, and ratios and especially, the Kumbhaka with long holds both after the inhale and the exhale.
The Vinyāsa Krama or steps in the evolution of practice are measured by our practice abilities and consistency and potential within our life situation. The longer term measure of our Prāṇāyāma potential is determined by our skilful efforts with all four components of the breath in Āsana.
For example can we maintain 8.8.8.8. in Parśva Uttānāsana or 12.6.18.12 in Mahā Mudrā?
These days though, it seems that there is not much place for or interest in the use of Kumbhaka and breathing practices, if used at all, appear to be mainly Cikitsā or about recovery, or at best Rakṣaṇa or constitutional, rather than Śikṣaṇa and developmental.”
Cikitsā Krama is to gather dissipated Prāṇa.
Rakṣaṇa Krama is to conserve gathered Prāṇa.
Śikṣaṇa Krama is to intensify conserved Prāṇa.
Cikitsā Krama is to gather dissipated Agni.
Rakṣaṇa Krama is to conserve gathered Agni.
Śikṣaṇa Krama is to intensify conserved Agni
Cikitsā Krama is to replenish depleted Ojas.
Rakṣaṇa Krama is to nurture replenished Ojas.
Śikṣaṇa Krama is to garner nurtured Ojas.
Links to Related Posts:
T Krishnamacharya Cikitsā Practice excerpt aged 96
The teaching of Krishnamacharya around Āsana included an in-depth appreciation of the Lakṣaṇa……
This approach is known as the Yoga of Rejuvenation and Prevention……
Cikitsā Practice for a Beginning, though not Novice, Level Āsana student
A sample Parivṛtti and Paścimatāna Themed Group Practice
There is an increasing tendency in terms of Modern Therapeutic Yoga application strategies……
When somebody comes to us they are not coming with one problem……
This guiding principle of seeing the person rather than the problem……