ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)
जाग्रत्स्वप्नसुषुप्तिश् च तुरीयं चाधिभौतिकम् आध्यात्मिकं च विप्रेन्द्राश् चाधिदैविकमुच्यते
jāgratsvapnasuṣuptiś ca turīyaṃ cādhibhautikam ādhyātmikaṃ ca viprendrāś cādhidaivikamucyate
O pinakadakila sa mga pantas, ang paggising, panaginip, mahimbing na tulog, at ang ikaapat (turīya) ay itinuturo bilang adhibhautika (larangang panlabas/elemental). Gayundin, ang ādhyātmika (panloob) at ādhidaivika (banal na maka-diyos) ay ipinahahayag din bilang mga anyo ng iisang tatluhang katotohanan.
Suta Goswami (narrating to the sages of Naimisharanya)
It frames Linga-upāsanā as a movement through levels of experience—outer (adhibhautika), inner (ādhyātmika), and divine (ādhidaivika)—so the devotee (pashu) learns to transcend the three ordinary states into turīya, where Shiva (Pati) is realized beyond bondage (pāśa).
By pointing to turīya beyond waking, dream, and deep sleep, it implies Shiva-tattva as the witnessing, transcendent Reality that is not limited to any one state, while still pervading the objective, subjective, and divine orders.
A contemplative Pāśupata-style discipline: observing the three states and meditating on the witnessing awareness leading to turīya—often supported by japa of Shiva-mantra and Linga-dhyāna that integrates outer worship with inner realization.