Kurma Purana — Purva Bhaga, Shloka 46
Viṣṇu at Upamanyu’s Āśrama: Pāśupata Tapas, Darśana of Śiva, and Boons from Devī
इहैव भृगुणा पूर्वं तप्त्वा वै परमं तपः / शुक्रो महेश्वरात् पुत्रो लब्धो योगविदां वरः
ihaiva bhṛguṇā pūrvaṃ taptvā vai paramaṃ tapaḥ / śukro maheśvarāt putro labdho yogavidāṃ varaḥ
ഇവിടെയേ പൂർവകാലത്ത് ഭൃഗു പരമതപസ് അനുഷ്ഠിച്ചു; മഹേശ്വരനിൽ നിന്ന് പുത്രനായി ശുക്രനെ ലഭിച്ചു—യോഗവിദ്യയിൽ പ്രാവീണ്യമുള്ളവരിൽ ശ്രേഷ്ഠനായ ശുക്രനെ.
Narrator (Purāṇic narrator, traditionally through Vyāsa’s discourse)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
Indirectly, it emphasizes that supreme attainment is mediated through tapas and divine grace—suggesting that spiritual excellence (yoga-jñāna) arises when disciplined practice aligns the seeker with Īśvara’s favor.
The verse foregrounds parama-tapas (the highest austerity) as a core sādhana. In the Kurma Purana’s Yogic framing, such tapas implies sustained self-discipline, sense-restraint, and contemplative absorption that ripens into yogic mastery (yoga-vidyā).
By presenting Maheśvara as the bestower of a great yogic lineage (Śukra), it supports the Purāṇic synthesis where devotion and realization are validated across sectarian lines—Śiva’s grace functions within the same overarching dharmic order upheld by the Purāṇas.