Shloka 71

ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)

Devanagari script

सुषुप्तः करणैर्भिन्नस् तुरीयः परिकीर्त्यते परस्तुरीयातीतो ऽसौ शिवः परमकारणम्

Transliteration

suṣuptaḥ karaṇairbhinnas turīyaḥ parikīrtyate parasturīyātīto 'sau śivaḥ paramakāraṇam

Translation

ಜೀವನು ಗಾಢ ನಿದ್ರೆಯಲ್ಲಿ ಇದ್ದು ಕರಣಗಳಿಂದ ಭಿನ್ನನಾಗಿರುವಾಗ ಆ ಸ್ಥಿತಿಯನ್ನು ‘ತುರೀಯ’ ಎಂದು ಕೀರ್ತಿಸುತ್ತಾರೆ. ಆದರೆ ಆ ತುರೀಯಕ್ಕೂ ಅತೀತವಾಗಿ, ಎಲ್ಲ ಸ್ಥಿತಿಗಳನ್ನು ಮೀರುವ ಪರಮಕಾರಣ ಶಿವನೇ.

Word by Word

• susuptaḥ: in deep sleep

• karaṇaiḥ: by the instruments (senses, mind, faculties)

• bhinnaḥ: separated, distinct

• turīyaḥ: the fourth state of consciousness

• parikīrtyate: is declared, is described

• paraḥ: higher, beyond

• turīyātītaḥ: beyond the fourth (turīya-transcendent)

• asau: that very one

• śivaḥ: Shiva, the auspicious Lord (Pati)

• paramakāraṇam: the supreme cause, ultimate ground of manifestation

Speaker

Suta Goswami (narrating the Purana to the sages of Naimisharanya, conveying Shaiva doctrine)

Characters & Entities

• Shiva

FAQs

What is the importance of this verse in the context of Linga worship?

It frames Linga worship as contemplation of the formless Pati—Shiva—who is beyond sensory instruments and even beyond the highest meditative state; the Linga signifies that transcendent Supreme Cause (paramakāraṇa).

How does this verse describe the nature of Shiva (Shiva-tattva)?

Shiva is identified as turīyātīta—beyond all experiential states—and as paramakāraṇa, the ultimate ground from which bondage (pāśa) and the bound soul (paśu) arise, while He Himself remains ever free as Pati.

What ritualistic or Yogic practice is highlighted here?

A yogic inward-turning is implied: withdrawal from the karaṇas (senses/mind) toward turīya, and then recognition of Shiva as beyond even that—supporting Pashupata-style meditation on the Linga as the transcendent reality.