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

当安住于深睡（suṣupti），与认知诸器官相离之时，此境被称为“第四”（turīya）。然而超越此第四、超越一切境界者，即是湿婆（Śiva）——至上之因，主宰（Pati），超然于 pāśa（系缚）与 paśu（被缚之灵）之外。

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.