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
یہیں قدیم زمانے میں بھِرگو نے اعلیٰ ترین تپسیا کی؛ اور مہیشور سے بیٹے کے طور پر شُکر کو پایا—جو یوگ جاننے والوں میں سب سے برتر ہے۔
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.