Shloka 27
पुराणश्रवणप्रस्तावः
Prologue to the Recitation of the Śaiva Purāṇa
सर्वांगव्याधयः पश्चात्सर्वानंदश्च लीयते । अभ्यासात्क्लेशमेतद्वै पश्चादाद्यंतमंगलम्
sarvāṃgavyādhayaḥ paścātsarvānaṃdaśca līyate | abhyāsātkleśametadvai paścādādyaṃtamaṃgalam
Thereafter, the diseases of all the limbs subside, and one becomes absorbed in all-bliss. Indeed, through sustained practice there is at first hardship, but afterwards it culminates in auspiciousness from beginning to end.
Suta Goswami (narrating the teaching of the Vidyeshvara/Viśveśvara section to the sages at Naimisharanya)
Tattva Level: pashu
Shiva Form: Vaidyanātha
Jyotirlinga: Vaidyanātha
Sthala Purana: By emphasizing the subsiding of bodily ailments through sustained practice and the emergence of sarvānanda, the verse naturally evokes Śiva as the supreme healer (Vaidyanātha), where devotion is linked with relief from afflictions and bestowal of auspiciousness.
Significance: Traditionally sought for healing, removal of suffering, and strengthening of devotion; here, the ‘kleśa → maṅgala’ arc mirrors the pilgrim’s transformation through tapas and grace.
Shakti Form: Pārvatī
Role: nurturing
FAQs
It teaches the Shaiva sadhana principle that steady practice purifies body and mind: initial struggle (kleśa) is natural, but perseverance leads to lasting auspiciousness and the experience of Shiva-centered bliss (ānanda).
Regular Linga-worship—japa, dhyana, and puja—often begins with obstacles, but continued devotion stabilizes the practitioner; the promised ‘all-bliss’ is the ripening of Saguna-upasana into inward absorption where the mind rests in Shiva.
Consistent abhyasa such as Panchakshara mantra-japa (Om Namaḥ Śivāya), daily Linga-puja with Tripundra (bhasma) and Rudraksha, and meditation on Shiva—accepting early discomfort as part of purification.