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Shloka 71

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

सुषुप्तः करणैर्भिन्नस् तुरीयः परिकीर्त्यते परस्तुरीयातीतो ऽसौ शिवः परमकारणम्

suṣuptaḥ karaṇairbhinnas turīyaḥ parikīrtyate parasturīyātīto 'sau śivaḥ paramakāraṇam

Kapag nananatili sa mahimbing na tulog (suṣupti), hiwalay sa mga kasangkapan ng pag-alam, ang kalagayang iyon ay tinatawag na ‘Ikaapat’ (turīya). Ngunit lampas pa sa Ikaapat—na lumalampas sa lahat ng kalagayan—ay si Śiva, ang Kataas-taasang Sanhi, ang Pati na hiwalay sa pāśa (pagkagapos) at sa paśu (kaluluwang nakagapos).

susuptaḥin deep sleep
susuptaḥ:
karaṇaiḥby the instruments (senses, mind, faculties)
karaṇaiḥ:
bhinnaḥseparated, distinct
bhinnaḥ:
turīyaḥthe fourth state of consciousness
turīyaḥ:
parikīrtyateis declared, is described
parikīrtyate:
paraḥhigher, beyond
paraḥ:
turīyātītaḥbeyond the fourth (turīya-transcendent)
turīyātītaḥ:
asauthat very one
asau:
śivaḥShiva, the auspicious Lord (Pati)
śivaḥ:
paramakāraṇamthe supreme cause, ultimate ground of manifestation
paramakāraṇam:

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

S
Shiva

FAQs

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).

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.

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.