“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

“Even in the case of Śikṣaṇa Krama the ancient teachers had steps in the teaching:

• Yukta Śikṣaṇa
  The teaching must be appropriate to the intelligence of the individual.
• Grahaṇa Śikṣaṇa
  Also able to absorb correctly what you have understood.
  You must test them, confuse them to see if they have.
• Yukta Smaraṇa
  The teacher should find out how much the person remembers
  what they have understood.
• Yukta Abhyāsa
  Is how much a person practices what he is given.
  To see if he has learnt, understood and practiced.
• Yukta Anu Bhāva
  Even practice can be mechanical, even if it is regular.
  So how much you have learnt from the practice.
  What it has taught you.
• Yukta Pracāram
  Finally, you ask the person to transmit what they have received.

“Some views say don’t teach children.
However Śikṣaṇa Krama is only suitable for children.
Not adults who have become brittle.”
– 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

“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 traditional model, Śikṣaṇa, for Yoga was to stay in a posture,
Krishnamacharya introduced movement in the postures.”
– From study notes with TKV Desikachar England 1992

“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 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.

Links to Related Posts:

The teaching of Krishnamacharya around Āsana included an in-depth appreciation of the Lakṣaṇa……