The obstacles to becoming an adept yogi are sleep, laziness and disease. one has to remove these by the root and throw them away in order to keep the body under ones control, to conquer the senses, and to make the prana vayu appear directly in the susumna nadi. Asana siddhi will help all this. to acquire this skill in asana quickly, recite the following slokam every day before practicing yoga.
*Jivamani Bhrajatphana sahsra vidhdhrt vishvam
Bharamandalaya anantaya nagarajaya namaha
Repeat the prayer, do namaskaram to adisesha, perform the relevant puja, meditate on adisesha and then begin to practice."
Krishnamacharya Yoga Makaranda (1934)
Sri C. M.V. Krishnamacharya and Sri S. Ranganathadesikacharya translation
It's interesting to see how the translation above differs from the Media Garuda translation of the Yoga makaranda below
Sleep laziness and illness are the obstacles to becoming an adept yogin. We have to eliminate these from the root and cast them away in order to keep the body under control, to master the senses and allow the prana-vayu to enter directly into the susumna-nadi. To acquire this skill in Asana quickly, we should bow to Adisesa, mentally worship him and repeat the following sloka before beginning the practice of yoga.
manibhrajat-phanasahsra-vidhdhrt-vishvambhara-mandalaya anantaya nagarajaya-namaha
This prayer helps to attain full mastery over Yoga and to remove totally laziness, sleep and diseases, which are impediments to the practice of Yoga, along with it's root causes". p75
Krishnamachray. Yoga Makaranda ( Media Garuda edition).
The chant is from the Kurma Purana*, and is chanted as a gesture of
sanctifying a practice space."
Supposedly It marks the beginning of the practice in BNS Iyengar's teachings, another student of Krishnamacharya's.
I hunted for this all over the net, trying several spellings of the sloka, for a translation as well as audio, eventually I found it, where else but on Richard Freeman's Yoga Workshop website.
Thank your Richard, yet again.
Richard's chant page
Curious as to why jiva gets dropped in the media garuda translation and in Richard's version.
---------------------------------------------*"The highlight of the Kurma Purana is the Ishvar Gita, which describes the essentials of Yoga.
The Ishvar Gita
Veda Vyasa himself recited the Ishvar Gita to the sages. The Ishvar Gita describes Yoga as the path to true knowledge. Yoga literally translates as union. Yoga is a meditation technique that brings about the realization that the jiv atma, or individual soul, and param atma, or universal soul, are one and the same.
Yoga has eight components. The first is pranayam or control of one’s breathing. The second component is pratyahar. This is control of ones senses. The postures of yoga or the asanas form the third component. The fourth component is yama or the practice of non-violence, truthfulness and pity. The fifth component is niyama, which is worship, study, practice of cleanliness and meditation. Dhyan is the sixth component, which involves conjuring an image of the param atman and continuously meditating on it. The next component, dharana, involves fixing this component in ones heart. The last component is samadhi in which the union of the jiv atman and the param atma is achieved"
the above quote from HERE.
12.29 The Ishvara Gita from the Kurma Purana (7th C ?)
While Lomaharshana was reciting the Kurma Purana to the assembled sages, Krishna Dvaipayana Vedavyasa arrived on the scene. Lomaharshana and the other sages requested Vedavyasa to instruct them about the path to true knowledge. This is what Vedavyasa told them.
The paramatman (the divine soul) is the only truth. It is ever pure and ever present. It is from the paramatman that the universe is created and it is into the paramatman that the universe merges at the time of its destruction. The paramatman is not the earth. It is not water, energy, wind or sky. It cannot be touched, nor can it be sensed.
The paramatman is always present in the jivatman (human soul). Any sense of distinction between the paramatman and the jivatman is due to illusions and the presence of the ego. The truly learned rise above such illusions. Therefore, a wise person does not see any distinction between his own self and other objects. The same paramatman pervades everything. Just as all rivers unite with the ocean, a learned person realises that all individuals jivatmans unite with the paramatman.
Yoga (literally, union) is a technique of meditation that helps to bring about this sense of identity between the jivatman and the paramatman. Yoga has eight components. The first is pranayama. This means the control of one’s breath. The breath of life is known as prana and ayama means control. There are three parts to any pranayama exercise. When the breath is being exhaled, that is known as rechaka; and the process of inhalation is known as puraka. When the breath is neither being inhaled nor exhaled, that is kumbhaka.
The second component of yoga is pratyahara. This connotes the control of one’s senses. Yoga must always be performed in a proper posture and this is the third component of asana. The fourth component is called yama. This means the practice of non-violence, truthfulness and pity. The fifth component is known as niyama. This encompasses worship, studying the Vedas, cleanliness and meditation.
Yoga has a sixth component named dhyana. In this process, one conjures up an image of the paramatman and meditates continuously on it. The process of fixing this image in one’s heart is the seventh component, dharana. And the final component, samadhi, is a situation where the individual realises the complete identity between the jivatman and the paramatman.