Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः
असृजच्च महातेजाः पुरुषं चात्मसंभवम् मायी मायामयं तेषां धर्मविघ्नार्थमच्युतः
asṛjacca mahātejāḥ puruṣaṃ cātmasaṃbhavam māyī māyāmayaṃ teṣāṃ dharmavighnārthamacyutaḥ
Kemudian Tuhan Yang Tidak Pernah Gagal (Acyuta)—bercahaya dengan keagungan yang besar—memancarkan dari diri-Nya seorang Puruṣa yang lahir daripada inti hakikat-Nya sendiri. Sebagai penguasa Māyā, Dia membentuk makhluk itu sebagai ‘terbuat daripada Māyā’, demi menimbulkan halangan terhadap dharma mereka.
Suta Goswami (narrating the Purāṇic account to the sages of Naimiṣāraṇya)
It frames dharma-obstacles as arising through Māyā; Linga worship is implied as a stabilizing Shaiva means to transcend vighnas and reorient the pashu (soul) toward Pati (Lord Shiva) beyond delusion.
By emphasizing a supreme agency beyond Māyā: even when Māyā is deployed to test or obstruct dharma, Shaiva Siddhānta reads ultimate Shiva-tattva as the transcendent Pati who grants clarity and liberation from pāśa (bondage).
The verse points to the need for sādhana that conquers Māyā—classically expressed in Pāśupata-oriented disciplines (japa, dhyāna, and Shiva-pūjā centered on the Liṅga) aimed at removing vighnas and purifying dharma.