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The Art of Personal Sādhana

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    śikṣaṇa

    Devanāgarī: शिक्षण Translation: teaching, instruction in; the act of learning, acquiring knowledge Related concepts:rakṣaṇa, cikitsā, krama, prauḍha

    Appears in


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    Commentaries around

    “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.

    The transmission shows the Siddhi of the Sādhana.
    This is viniyoga.
    These outlines are valid whether Śikṣaṇa or Rakṣaṇa Krama.
    If what is given is mechanical it is not viniyoga.
    That is why the viniyoga spirit is very important these days.”
    – TKV Desikachar France 1983

    “Continuing the idea of Śikṣaṇa,
    it is possible to put further categories into Sādhana.
    It is important,
    as often people have little distinction between exercise and Yoga.
    According to texts and great masters Sādhana is not just at the body level,
    but at the Indriya level, the mind level and possibly even further.”
    – TKV Desikachar France 1983

    “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

    “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

    “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

    “These days, it appears that
    there is not much place for, or
    interest in the use of Kumbhaka
    within the practice of Prāṇāyāma.
    If used at all it appears to be mainly
    Cikitsā or about recovery, or at best about
    Rakṣaṇa or constitutional support, rather than
    Śikṣaṇa and a personal developmental exploration.”
    – 108 Prāṇāyāma 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

    “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

    Bhāvana on Directional Breathing within Śikṣaṇa Practice
    “When inhaling, start the movement in the
    Prāṇa Sthāna from the Viśuddhi Sthāna
    and move the inhale as if towards the
    diaphragm without distending the belly.
    When exhaling, start the movement in the
    Apāna Sthāna from the Svādhiṣṭhāna Sthāna
    and move the exhale as if towards the
    diaphragm without collapsing the chest.”
    – 108 Yoga Practice Pointers

    “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

    “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

    Links to Related Posts:

    • A fundamental facet in the principles of Āsana, Mudrā and Prāṇāyāma practice……
    • Exploring Prāṇāyāma within Cikitsā, Rakṣaṇa and Śikṣaṇa Krama…
    • Physiological and psychological considerations around the practitioner’s starting point…
    • The Viniyoga of Inversion as an Āsana or as a Mudrā……

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