“People come to study Yoga for many reasons,
however it comes into two groups.
1. They come to learn or study (Śikṣaṇa).
2. They come to us for support rather than to study (Rakṣaṇa).
So the Yoga we offer to the person who is inquiring
is not the Yoga we offer to the person seeking protection.
Therefore one can give the wrong advice (Asat viniyoga) to the right person
and vice versa (Sat viniyoga).
This can do more harm than if the person had not come.
The intention must be right as must be the execution.”
– TKV Desikachar Switzerland 1978

“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 senior Western students London 1998

“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.

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