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The Art of Personal Sādhana

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    krama

    Root: kram Devanāgarī: क्रम Translation: sequence; order; series; regular arrangement; succession; progressing step by step; in regular course; gradually, by degrees Similar words:vinyāsakrama Opposite words:akrama Related concepts:vinyāsa, sṛṣṭi, sthiti, śikṣaṇa, rakṣaṇa, cikitsā, śakti, anta, pada, jaṭā, pāṭha, ghana, saṃhitā, apratisaṃkrama, parikrama, mantra, anuloma krama, viloma krama, pratiloma krama, pradhāna

    Appears in

    Yoga Sūtra:

    Chapter 3: 15 , 22 , 52
    Chapter 4: 32 , 33

    Sāṃkhya Kārikā:

    30

    Yoga Rahasya:

    Chapter 1: 89
    Chapter 2: 45


    Click here for complete Saṃskṛta Index

    Commentaries around

    “This Sūtra introduces
    what Patañjali calls Kriyā Yoga.
    Kriyā in the sense of action.
    Take the first step.”
    – T Krishnamacharya on Yoga Sūtra Chapter Two verse 1

    “In the Sthiti Krama the most important Yoga Sādhana
    for the householder, according to me, is Prāṇāyāma.”
    – From T Krishnamacharya’s composition,
    the Yoga Rahasya Chapter Two verse 45

    “In the indian tradition we have the idea of Varṇa–Āśrama–Dharma
    and Dharma–Artha–Kāma–Mokṣa.
    According to a persons environment, development
    or stage of activity in life, the choice must vary.
    Which will help a person grow at the body and mental level?
    So as such it should be Sṛṣṭi Krama for a certain level of people.
    In old times. up to the age of 24 years should be in the direction of Sṛṣṭi Krama.
    In other words more risk taken with the body, more ability to grasp ideas.
    i.e. Vinyāsa almost like gymnastics.
    Not suitable for older person starting Yoga.
    We need to be open to this beautiful idea of adaptation.”
    – TKV Desikachar France August 1983

    “Sthiti Krama –
    Having grown, not to become old too soon,
    let us maintain a status quo.
    Sthiti Krama is for a person who has responsibilities, marriage, work.
    No longer a full time student.
    Still time for Svādhyāya.
    Preservation of what you have received as a student.
    So Sthiti Krama very critical in one’s life.
    The difference is that you have your own responsibilities.
    You cannot forsake them to study this or that.
    Considered important because it is a challenge from 25-60 to sustain this position.
    Because it is very difficult, there is a great excuse for escaping Svādhyāya.
    We must do it to handle or approach problems around us – children, students, etc.”
    – TKV Desikachar France August 1983

    “According to Manu’s authority on behaviour,
    in Kālī Yuga Saṃnyāsa is not possible!
    Sthiti Krama is a transition to the next stage
    where you begin to accept the inevitable.
    There is a great Saṃskāra of youth.
    We then accept that there will be a setting of the Sun.
    You eat less, reflect more, you think of God.
    This is Saṃhāra Krama.”
    – TKV Desikachar France 1983

    “Śikṣaṇa has different Krama which can be looked into.
    For example Sṛṣṭi Krama to grow, create, develop – physically or mentally.
    In some situations Sṛṣṭi Krama is more important.
    For example in Āsana, ideas of relaxation not valid.
    So more work, more strength, more activity.”
    – TKV Desikachar France 1983

    “Śikṣaṇa Krama – do something perfectly or correctly.
    Anything is taught to achieve perfection in the practice of Āsana and Prāṇāyāma.
    In other words teaching children and healthy people where you can take risks with no problems.
    Not a valid approach for groups.
    We need to use intelligence and Viveka,
    not follow the idea of no pain, no gain to become painless,
    or to get to a point without suffering.”
    – 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

    “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

    “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

    “We start our practice where we are
    and look toward a certain goal.
    Then we choose the steps that will
    lead us toward realising that goal
    and will gradually bring us back
    into our everyday life, but our
    daily practice does not return us
    to the exact place we started.
    The practice has changed us.”
    – TKV Desikachar

    “The teacher decides which of the Tri Krama 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 senior Western students London 1998

    “In terms of the transition within
    a Vinyāsa Krama from standing
    Āsana to lying Āsana and beyond.
    Choose not to lie down for  Śavāsana
    until you feel you don’t need to lie down.”
    – 108 Postural Practice Pointers

    “Within the application of Cikitsā Krama
    Śavāsana is a position for relaxation.
    Within the application of Rakṣaṇa Krama
    Śavāsana is an Āsana for resting.
    Within the application of Śikṣaṇa Krama 
    Śavāsana is an Āsana for observation.”
    – 108 Postural Practice Pointers

    Bhāvana on Śavāsana within a Śikṣaṇa Āsana practice.
    “Inherent within the application of Śavāsana
    as an Āsana within a Śikṣaṇa Krama practice,
    is the active cultivation of a quality of Nirodha,
    or what can be described as ‘witness awareness’.
    As in the notion of the Cit observing the Citta.
    Thus, a key to directing the attention in
    Śavāsana, is to intentionally cultivate
    a quality of passive observation.”
    – 108 Postural Practice Pointers

    “One primary prerequisite to initiation into a Tri Bandha Sādhana
    was an ability in Prāṇāyāma within a Vinyāsa Krama around
    Nāḍī Śodhana where the crown was 12 breaths at 12.12.12.12.
    Thus, before being taught Uḍḍīyana Bandha,
    an essential precursor to Mūla Bandha,
    there needed to be competence in sustaining Prāṇāyāma,
    within a Vinyāsa Krama leading to a crown ratio of 1.1.1.1.
    with the Pūraka, Antar Kumbhaka, Recaka and Bāhya Kumbhaka
    each set at 12 seconds in a crown of 12.12.12.12. for 12 breaths.
    Thus, a Vinyāsa Krama peak of almost 10 minutes sustaining the crown
    ratio within a Prāṇāyāma practice, with the entire practice itself totalling
    over 20 minutes, all performed with one technique, Nāḍī Śodhana.
    This technique alone is already in itself demanding to sustain with
    an inaudible softness, as if pouring oil slowly and smoothly amidst
    an almost undetectable deftness of finger movement on the nostrils.
    A further example of how there needs to be an effortless skill in working
    with the Kumbhaka and how our fluency with all four components of the
    breath sets a practice direction and evolution in that, amongst other goals,
    it determines our readiness to incorporate the Tri Bandha into our Sādhana.”
    – 108 Mudrā Practice Pointers

    “What defines the transition between
    Cikitsā Krama, Rakṣaṇa Krama and
    Śikṣaṇa Krama is the desire to practice
    Prāṇāyāma for the sake of Prāṇāyāma,
    rather than for purposes such as recovery, or
    preventative health, or constitutional support,
    or reducing agitation, or promoting relaxation.
    Exploring Prāṇāyāma as Prāṇāyāma offers the
    potential to propagate a fresh perspective into
    the relationship between Prāṇa and  Nirodha.”
    – 108 Prāṇāyāma Practice Pointers

    “What can define a transition between
    Cikitsā Krama, Rakṣaṇa Krama and
    Śikṣaṇa Krama in terms of the breath?
    Is it that in Cikitsā Krama, the priority is
    within Āsana practice and establishing a
    core relationship with using the breath?
    Whereas, in Rakṣaṇa Krama, the priority
    is within Āsana practice, and developing
    the core relationship, primarily with the
    exhale and secondarily with the inhale?
    Whereas, in Śikṣaṇa Krama, the priority is
    within Prāṇāyāma practice, and developing
    the core relationship, primarily with the exhale
    and the inhale, and secondarily with the holds?”
    – 108 Prāṇāyāma Practice Pointers

    “What can define a transition between
    Cikitsā Krama, Rakṣaṇa Krama and
    Śikṣaṇa Krama in terms of Prāṇāyāma?
    Is it that in Cikitsā Krama, the priority is
    establishing an Āsana practice with the aim
    of developing a core relationship with Ujjāyī?
    Whereas, in Rakṣaṇa Krama, the priority is
    establishing a Prāṇāyāma practice with the aim
    of developing a core relationship, primarily
    with Anuloma and secondarily with Pratiloma?
    Whereas, in Śikṣaṇa Krama, the priority is
    developing a core relationship, primarily with
    Nāḍī Śodhana and secondarily with Sūrya Bhedana?”
    – 108 Prāṇāyāma Practice Pointers

    “Exploring Prāṇāyāma as Prāṇāyāma within
    Śikṣaṇa Krama requires a mastery of the inhale.
    For that using Viloma Ujjāyī is recommended.
    It is a short-term technique taught specifically
    to develop and refine the inhale as a preparation
    for working with long-term bi-channel techniques
    such as with Nāḍī Śodhana and Sūrya Bhedana.”
    – 108 Prāṇāyāma Practice Pointers

    “One role for a staged descent
    within a Prāṇāyāma practice,
    in terms of ratio and length,
    is to offer a receptive space to
    reveal any side effects of effort.
    Here it can be actually more
    difficult to step down gradually
    in stages rather than just stopping.
    Thus a subtle mirror in the descent
    can reveal any stress in the ascent.”
    – 108 Prāṇāyāma Practice Pointers

    “Prāṇāyāma, the same as with Āsana and Dhyānam,
    was taught according to the core principles within
    Cikitsā Krama, Rakṣaṇa Krama and Śikṣaṇa Krama.
    Thus we have breathwork practice possibilities
    ranging from Cikitsā, using simple ratios to settle
    an irregular breathing pattern or pulse fluctuation,
    to Rakṣaṇa, with a visible competence and fluidity
    within a range of basic techniques and mild ratios,
    to Śikṣaṇa and a skill base encompassing all techniques,
    and ratios and especially, the application and integration of
    Kumbhaka with long holds both after the inhale and the exhale.”
    – 108 Prāṇāyāma Practice Pointers“Cikitsā Krama is to stabilise dispersed Prāṇa.
    Rakṣaṇa Krama is to conserve stabilised Prāṇa.
    Śikṣaṇa Krama is to intensify conserved Prāṇa..”
    – 108 Yoga Practice Pointers

    “Cikitsā Krama is to gather dissipated Agni.
    Rakṣaṇa Krama is to strengthen gathered Agni.
    Śikṣaṇa Krama is to utilise strengthened Agni.”
    – 108 Yoga Practice Pointers

    “Cikitsā Krama is to replenish depleted Ojas.
    Rakṣaṇa Krama is to nurture replenished Ojas.
    Śikṣaṇa Krama is to garner nurtured Ojas.”
    – 108 Yoga Practice Pointers

    “Sometimes the Vinyāsa Krama,
    or special placing of steps from,
    is more important than the steps to.
    At other times the Vinyāsa Krama,
    or special placing of steps to,
    is more important than the steps from.
    In our life as well as our practice.”
    – 108 Yoga Practice Pointers

    General Guidelines for Practice Planning:
    “In terms of practice planning the spirit of Viniyoga
    is achieved by two broad means:
    1. The selection of practice material that is appropriate
    to the needs and circumstances of the student.
    2. The intelligent use of Vinyāsa Krama.”
    – 108 Yoga Planning Pointers
    – The Viniyoga of Planning Principles Guidelines – Collected & Collated

    Voluntary Efforts and Involuntary Effects in an Āsana Practice
    “Also, certain steps have to be taken to avoid, anticipate
    or compensate for the effects of the involuntary response.
    This means certain steps have to be taken to consider the
    voluntary intention and a potentially involuntary response.
    From this, we can evolve certain suggestions with regard
    to anticipating potentially unconscious practice patterns.”
    – 108 Yoga Planning Pointers
    – The Viniyoga of Planning Principles Guidelines – Collected & Collated

    “Dhyāna Sādhana was taught
    according to the principles of
    Cikitsā, Rakṣaṇa and Śikṣaṇa Krama,
    with meditational practices ranging from
    pacification to protection to empowerment.”
    – 108 Yoga Teaching Path Pointers

    “The principles of Cikitsā, Rakṣaṇa and Śikṣaṇa Krama
    are more applicable to the ‘mindset’ of a person,
    rather than looking through the ‘fitness’ of their body.”
    – 108 Yoga Teaching Path Pointers

    “My Āsana study with Desikachar was shaped around forming
    a deep appreciation of specific core principles that underpin
    the planning and practice of Āsana and their application to
    the individual student’s constitution, psychology and need.
    Amongst these dozen or so core principles,
    the first group when looking at any Āsana in depth,
    were the concepts of Nāma, Rūpa and Lakṣaṇa, or the
    name, form and characteristics of that particular Āsana.
    Obviously, the Nāma is a useful tag point for identification
    and the Rūpa is vital as a reference point for the Sat Viniyoga,
    or right application of the Āsana within overall considerations of
    initial direction and outcomes through such as the Śikṣaṇa Krama,
    Rakṣaṇa Krama or Cikitsā Krama application of the forms used.
    However, I do feel these days that our understanding in Āsana
    practice is more dominated by the Nāma and the Rūpa with
    little emphasis on the Lakṣaṇa or inherent characteristics of the
    Āsana and how understanding this aspect can have a profound
    effect on the approach, application and outcome of the overall or
    accumulative impact of the Āsana within the student’s practice.
    The teachings of Krishnamacharya around Āsana included
    an in-depth appreciation of the Lakṣaṇa, especially around
    the thirty or so primary and secondary support Āsana such as
    Uttānāsana, Jaṭhara Parivṛtti, Bhujaṅgāsana or Januśīrṣāsana.”
    – 108 Yoga Teaching Path Pointers

    “Desikachar taught me that there were eight steps
    in the journey towards learning the teachings.
    1. Upadeśa
    – To come near to the teachings and remain
    2. Śravaṇa
    – To listen to the teachings with an open ear
    3. Grahaṇa
    – To seize hold of or grasp onto the teachings
    4. Dhāraṇā
    – To concentrate on memorising the teachings
    5. Manana
    – To carefully reflect on the teachings
    6. Anuṣṭhāna
    – To live with and put the teachings into practice
    7. Anubhāvana
    – To have some experiences from following the teachings
    8. Pracāra
    – To share and apply the teachings with others
    In the other words the journey towards
    coming near to, listening to, grasping, memorizing,
    reflecting, applying, experiencing and sharing the teachings.”
    – 108 Yoga Teaching Path Pointers

    “The First and Second Chapters of the Yoga Sūtra
    can be linked to the teaching concepts of
    Śikṣaṇa, Rakṣaṇa and Cikitsā Krama.
    In that the Samādhi Yoga in Chapter One
    can be seen as apt for a Śikṣaṇa situation,
    whereby the primary aim is discernment, as in
    exploring what lies within the sense of I-Am.
    Whereas in Chapter Two, the Kriya Yoga section
    can be seen as being apt for a Cikitsā situation,
    whereby the primary aim is recovering, as in
    reducing agitation through lifestyle changes.
    and the Bāhya Aṅga section of Aṣṭāṅga Yoga
    can be seen as being apt for a Rakṣaṇa situation,
    whereby the primary aim is establishing stability,
    through a formal practice within a Yoga Sādhana.”
    – 108 Yoga Teaching Path Pointers

    “In terms of Prāṇāyāma from
    a one-to-one perspective,
    we need to consider whether
    the practice starting point for
    the practitioner is from a Rakṣaṇa,
    Cikitsā, or Śikṣaṇa Krama viewpoint.
    From  a Rakṣaṇa Krama viewpoint,
    the situation we are focusing on initially
    is on developing the length of the breath.
    From a Cikitsā Krama viewpoint,
    the practitioner’s energy and
    respiratory capacity may be low,
    so the scope for working on the length
    of the breath may well be limited.
    Therefore a suggested strategy initially,
    is to focus on the subtlety of the breath.
    Whereas, from a Śikṣaṇa Krama viewpoint,
    the potential is there to work and develop
    both the length and the subtlety of the breath.
    So both options can be explored from the onset.”
    – 108 Yoga Teaching Path Pointers

    “Rakṣaṇa Krama is  a proactive process
    in the intention to engage in how you
    you support an absence of symptoms.”
    – 108 Yoga Study Path Pointers

    “What are the concepts of Sṛṣṭi Krama, Sthiti Krama and Anta Krama
    and what is their significance in relationship to the practice of Āsana?”
    – Yoga Practice Planning and Theory Questions – Collected & Collated

    Links to Related Posts:

    • A fundamental facet in the principles of Āsana, Mudrā and Prāṇāyāma practice……
    • A sample Parivṛtti and Paścimatāna Themed Group Practice
    • A series on Āsana Part One – Moving into our Bodies with Samasthiti
    • Compendium of Quotes from TKV Desikachar on the Yoga of T Krishnamacharya……
    • Considerations for Vinyāsa Krama around Bakāsana……
    • Cultivating the skills within Yoga Practice Planning for Individual Students…
    • Design and Experiment with a Practice around Bhujaṅgāsana and Paścimatānāsana…
    • Discuss the different aspects of Vinyāsa Krama in Prāṇāyāma…
    • Exploring Prāṇāyāma within Cikitsā, Rakṣaṇa and Śikṣaṇa Krama…
    • Finding your starting point within Āsana to set a direction and route towards a goal…
    • Learning Support for Chanting the Gaṇapati Prārthanā Krama Pāṭhaḥ
    • Longer term Vinyāsa Krama within the Viniyoga of the breath in Āsana……
    • Physiological and psychological considerations around the practitioner’s starting point…
    • Question to Krishnamacharya – “Can you explain the concept of Vinyāsa and Pratikriyā Āsana?”
    • The breath can be a key to unlocking the mystery of the relationship……
    • There are Many Approaches to Āsana Practice…
    • The Viniyoga of Inversion as an Āsana or as a Mudrā……
    • This particular full moon day is known as Guru Pūrṇimā……
    • T Krishnamacharya’s accomplishments should not be defined just by his more well known characterisations……
    • Vinyāsa Krama for Upaviṣṭa Koṇāsana from TKV Desikachar’s Notebooks
    • What are the concepts of Sṛṣṭi Krama, Sthiti Krama and Antya Krama?
    • Yoga Practice Planning and Theory Questions – Collected & Collated
    • We need to consider the process that surrounds one’s Āsana practice…

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    Related

    This glossary with its similar, opposite and related concepts categories, supplemented by textual references and additional commentaries around the key word, is a both work in progress and constantly ever-expanding in terms of further cross-references, textual cross links and commentaries.
    As it continues to develop your comments and suggestions on your experience and how it may be enhanced are very welcome via this link, thank you.
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