After some days Srinivasa Rao came from Lokikere and took Rangappa with him. Rangappa performed Arathi in Anjaneya Temple and went with him to a patient’s house, examined him and prescribed a medicine.

He spent some days interpreting Kumaravyasa Bharatha. One day they went to Srinivasa Rao's fields where Rao questioned him about Hata Yoga. Rangappa answered curtly and sid “Don't worry about yoga which does not get you anywhere near Mukthi. Bhakthi and Jnana are the Mahadwaras (main gates) for Mukthi”. When Rao continued to question on Yoga, Rangappa said “Your Kundalini is under my control”. So saying, He just moved his last finger, and Srinivasa Rao fell unconscious (kundalini of an eligible person is under the control of a purna siddha). By His will, Rao regained consciousness. When they returned home, Srinivasa Rao washed the feet of Rangappa and sprinkled the water upon his head. He took Him into the drawing room made, Him sit on a cot and performed Arathi with burning camphor in his palm. He prostrated at Rangappa's feet. Getting up, he said in a loud voice "Shankaralinga Bhagawan Maharaj Ki Jai". Shankaralinga, then, began a discourse on Brahma (also called atma with reference to ones body). He took no food, nor did he sleep, for thirteen days. Those who sat before him did not rise up for hours together. They heard him with rapt attention.

Many adhyatma sadhakas came to meet Him. One such person was Belliganur Chennabasappa, a follower of Siddharoodha of Hubli. He had many followers. He came to Lokikere, saluted Shankaralinga and asked "when did you come?" Shankaralinga answered "We neither come, nor do We go". Chennabasappa "I had the physical body in my view, when I asked the question". Shankaralinga asked "where is the physical body?" Chennabasappa could see only a divine light where Shankaralinga sat. He said "Forgive me, O! Paramashiva, I took you to be just a man when I talked with you”

On 10-9-1932, Shankaralinga stood up from the cot he was seated on, and danced in ecstasy, singing some bhajans.
Yarigu tiliyadu nammooru, sukha sarave aagide nammooru (Nobody knows my hometown. It is the very essence of bliss)
Shiva Shiva enu elo manuja, Bhavabhandana kalevudu Sahaja (Oh man! Say, “Shiva, Shiva” with devotion. Surely the worldly bond will disappear)
He declared thrice "My father is the greatest Datta". He went to the backyard of the house, sat near the well there and said "The Guru should be bathed to the accompaniment of Chanting of Rudra prashna”

Accordingly, the mantras were chanted and 108 pots of water were poured on His head (Abhisheka). The steam from His head rose up to ten feet. After the abhisheka, Shankaralinga came to the pooja griha of the house. He was dressed with a silken cloth. For uttariya, he said "drape me with ‘it’." All the clothes they tried were refused because they were not ‘it’. They brought a silk uttariya which had been in a box in the Pooja Griha. In the past, when Sri Sri Shivabhinava Narasimha Bharati of Sringeri had come to Lokikere, he had given a silk cloth to Srinivasa Rao’s fore father and said "I will return and ask for it." Shankaraling said "that is ‘it’." He was worshipped with sixteen upacharas, with tulasi for Vishnu sahasranama and bilva for Shiva sahasranama. All the people were treated to boori bhojana (Grand lunch).

The next day, Shankaralinga returned to Nulenur and told his son “Chidambara manifested himself as Guru and showed leelas.”
This is how Shankaralinga attained Thurya. Thurya means the fourth (state)
Every Jeeva experiences three states. Jagratha (Awakened), Swapna (Dream) and sushupti (Deep sleep). In the awakened state both the body and the mind are at work. In the dream state, the body is inert but the mind is at work. In deep sleep, both the body and the mind submerge in Atman and there is no activity, but the body continues to be alive. These states come one after another and there is no end to this cycle. This in turn causes the vicious circle of birth and death (samsara).
Jeeva is one who thinks that he is the body or the mind. Due to this, he acts and reaps the fruits of his action. This is due to Avidya (ignorance). He doesn’t know who he is.
According to the vrithis of mind (response to the sensory and active organs) we develop attachments, indulge in actions and move endlessly in many lives. Some of these attachments continue to the next life. These attachments are mainly concerned with woman, wealth and property. The attachments are called vasanas. They are of three kinds.
(1) Bodily (2) Outside worldly (3) Of Learning
None can go beyond this and the turmoil becomes endless.
Now the question arises: Can we go beyond these states? Yes, we can. The solution lies in the cultivation of Gurubhakthi and rendering services to Him.
Shankaralinga writes in one of his letters thus: “As you progress in the path shown by Sadguru, the mind gets rid of the desires. Resolute practice of Japa, Dhyana, Seva and Tatvachintana is a necessity. As you progress in this path, Vasanas disappear, the mind is annihilated and you get the knowledge of tatva (that you are the very Brahman whom you were searching)”
One should desist from aspiring for money belonging to others and go after women who are not his own wife; desist from scolding others & injuring others. One should strictly practice nitya karma of one’s own varna. One should cultivate company of pious men, study Upanishads, aspire for liberation in this very life, approach a Sadguru who is an Atma-nishta, serve him, follow the path he shows and obey his advice. Consider one’s samsara as given by Guru, dedicate one’s self to Him, and renounce grief and happiness.
Shankaralinga had been blessed by his Guru. Hence, he knew that his own Atma and Paramatma were one & the same. The realiasation that there is no separate Jeevatma is the act of unity. In thurya, the non-reality of the three states is evident. One experiences Akhanda Sahajananda (the Dharma of Brahma, the one without a second, having no links or organs). It is the all pervading Ananda which is always everywhere. Wordly things which we consider to be wonderful and great have no value there. What we deem to be happiness is as insipid as licking a finger dipped in water. One in Thuryavastha seems to be a man, but He has no desires. Hence it is also called Triptavasthe (state of contentment)
Thaittareeya Upanishad elucidating thurya, the fourth (but the only one) state, chants "I am Anna (food taken by men) and the Annada (eater of Anna). It is "I" who Is the creator and the substance of Upanishads and Vedas. “I” am the first born prior to the Gods. “I” am the hub of Amritha (the divine drink). “I” am the light which enlightens the whole world from its center."
He who has achieved thurya is verily Shivachidambara. Hence he is capable of saying that he can liberate Jeevas. He can choose to experince Sahajananda secretly and rest in it. But, those who are directed by their Gurus to liberate the world are called Avatharikas and are here to enlighten their disciples.