"Sri.T. Krishnamacharya, taught not only yoga and the various aspects of yoga, but also several other related orthodox philosophies.

He was a qualified teacher of nyaya, the powerful system of logic used for spiritual discussions in olden times. He was known as Nyayacharya. He taught Nyaya Sutras and Tarka Samgraha, two important ancient works related to this subject. He taught Vedic chanting extensively, and was given a title Veda Kesaari (Lion of the Vedas). He not only chanted with a booming voice but also taught the Vedic philosophy related to the ritualistic portion, known as Mimamsa. He taught Samkhya as well, and obtained a diploma in this philosophy, for these achievements he was known by the title Samkhya Siromani (crest jewel of Samkhya).

Of course he was also known as Yogacharya. His unique Yoga teachings of Vinyasakrama, therapeutic approach and the Yoga philosophy, made him an outstanding Yoga Acharya. He taught the Upanishads, the Bhagavad Gita and the Brahma Sutras, the important three sets of texts for the Vedic philosophy known as Vedanta, and earned the title Vedanta Vageesa, meaning the “master exponent of Vedanta.” He could teach with equal facility the Advaitic and Visishtadvaitic interpretation of Vedanta, even as he favoured Ramanuja’s Visishtadwaitic interpretation.

Apart from these Vedic subjects and philosophies, he also was a scholar of the great epic Ramayana (story of Rama) and other religious/mythological works such as Vishnu Purana, Bhagavata Purana (Story of Lord Krishna), as well as several other Vaishnavite religious texts. He taught these subjects individually depending upon the requirements of each student. Because of his vast studies and knowledge, he had a very comprehensive view of the whole range of Eastern philosophies and religious practices, and guided his students according what he thought was the appropriate path for each. Yogis who would like to enlarge their knowledge base of spirituality, may wish to study more of these texts, slowly, one by one."

Srivatsa Ramaswami on Sri T. Krishnamacharya

The Yoga of Sri T. Krishnamacharya

"The approach to yoga these days may be classified in three ways. First, Yoga is treated as a Vedic Philosophy based on the sutras of Patanjali. It deals with all the aspects of Samadhi - its prerequisites and ramifications - and culminates in the realization of the distinctive natures of both prakrti and purusa, or indwelling consciousness. This realisation leads to kaivalya or moksa, according to Yoga philosophy.

Second, yoga is treated as an art and as a complete physical culture (sarvanga sadhana). The many asanas and their variations, along with coordinated breathing, are what make it an art, and it is considered one of the sixty four arts (kalas or vidyas). This physical culture is fascinating to many.

Third, yoga is considered a therapy for many ailments, and as curative and especially preventive. Naturally the therapeutic approach (cikitsa krama) will be distinctly different from that of the student of yoga who approaches it as an art or a philosophy. Many texts talk about the benefits of certain asanas, pranayamas, mudras, bandhas, and so on. According to Ayurveda, those diseases that are chronic and cannot be cured by medicine alone can and should be treated with yogasanas and pranayamas.

Finally, certain texts talk about yoga practice being structured according to one’s age. These sources divide people according to their stage of life and suggest different approaches. Those approaches are called srsti, sthiti, and laya. Certain asanas and vinyasas should be done during the growth stage (srsti), and others during middle age, when their is neither growth nor decay, and still others during the period of decay, called the laya krama."

Srivatsa Ramaswami. Yoga for the Three Stages of Life. P.234

"He (Krishnamacharya) divides the practice of yoga into three parts. When you want to develop muscular power, power to concentrate, power to do difficult postures, etc., this is called sakti krama, sakti in the sense of power. And then, he also considers another yoga practice, what is called adhyatmika krama. This is what many people like, that is, to go beyond the physical and to understand, say, God or oneself; in other words, to know what is inside us. Third, cikitsa krama, meaning people who are not ready for sakti krama or adhyatmika krama , or who may not be interested in them, but who come to us with some problem. We have to modify the practice of yoga asana and breathing so that this problem is reduced. According to him, this cikitsa krama is to eliminate impurities in what he calls kosa and nadi."

T.K.V. Desikachar. The Yoga of T. Krishnamacharya. P.19