Kurma Purana — Purva Bhaga, Shloka 37
Viṣṇu at Upamanyu’s Āśrama: Pāśupata Tapas, Darśana of Śiva, and Boons from Devī
इहाश्रमे पुरा रुद्रात् तपस्तप्त्वा सुदारुणम् / लेभे महेश्वराद् योगं वसिष्ठो भगवानृषिः
ihāśrame purā rudrāt tapastaptvā sudāruṇam / lebhe maheśvarād yogaṃ vasiṣṭho bhagavānṛṣiḥ
就在此道场，往昔圣贤瓦西什塔（Vasiṣṭha）为鲁陀罗而修极其严峻的苦行；并从大自在天摩诃伊湿伐罗（Maheśvara）处得受瑜伽——神圣的合一与证悟之道。
Narrator (Purāṇic narrator, traditionally Sūta conveying the account of sacred places and lineages)
Primary Rasa: vira
Secondary Rasa: shanta
FAQs
By stating that Yoga is received from Maheśvara after intense tapas, the verse implies that realization is not merely intellectual: the Self is known through disciplined practice and divine transmission, culminating in direct spiritual union (yoga) with the supreme reality represented here as Rudra/Maheśvara.
The verse highlights dāruṇa-tapas (severe austerity) as the preparatory discipline and indicates Yoga as a taught/received path (upadeśa-prāpta), consistent with Purāṇic and Pāśupata-oriented models where sustained tapas, devotion to Rudra, and guidance from the Lord lead to yogic attainment.
Even while centered on Rudra/Maheśvara as the giver of Yoga, the Kurma Purana’s broader synthesis treats such revelations as compatible with Vaiṣṇava devotion—presenting yogic liberation as accessible through either form of the Supreme, thereby reinforcing Shaiva–Vaiṣṇava harmony rather than rivalry.