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