Kurma Purana — Uttara Bhaga, Shloka 99
Devadāru (Dāruvana) Forest: The Delusion of Ritual Pride, the Liṅga Crisis, and the Teaching of Jñāna–Pāśupata Yoga
देवः कृतयुगे ह्यस्मिन् शृङ्गे हिमवतः शुभे / देवदारुवनं प्राप्तः प्रसन्नः परमेश्वरः
devaḥ kṛtayuge hyasmin śṛṅge himavataḥ śubhe / devadāruvanaṃ prāptaḥ prasannaḥ parameśvaraḥ
在此迦利达（克利多）时代之初的克利多瑜伽中，天神——安然慈悦的至上自在天帕拉梅湿伐罗——来到喜马瓦特的吉祥峰顶，并进入天雪松之林（Devadāru）。
Purāṇic narrator (Sūta) recounting the episode to the sages (Naimiṣāraṇya setting)
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
By naming the Lord as “Parameśvara” and describing him as “prasanna” (serene/gracious), the verse points to the Supreme as inwardly tranquil and sovereign—hinting that the highest reality is not agitated by worldly change, a key Purāṇic doorway to Atman–Īśvara contemplation.
No technique is stated directly, but the epithet “prasannaḥ” foregrounds the yogic ideal of prasāda (clarity, serenity). In the Kurma Purana’s Shaiva-Yoga milieu (including Pāśupata-oriented themes), such serenity is cultivated through discipline, mantra, and devotion at sacred sites (tīrthas) like Himavat and Devadāruvana.
The verse presents Parameśvara (commonly Śiva here) as the supreme, auspicious divine presence within a Purāṇa that also venerates Viṣṇu/Kūrma—supporting the Kurma Purana’s non-sectarian synthesis where Śiva and Viṣṇu are treated as harmonized manifestations of the one Lord guiding dharma and yoga.