वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
इति श्रीलिङ्गमहापुराणे पूर्वभागे वासिष्ठकथनं नाम चतुःषष्टितमो ऽध्यायः ऋषय ऊचुः आदित्यवंशं सोमस्य वंशं वंशविदां वर वक्तुमर्हसि चास्माकं संक्षेपाद् रोमहर्षण
iti śrīliṅgamahāpurāṇe pūrvabhāge vāsiṣṭhakathanaṃ nāma catuḥṣaṣṭitamo 'dhyāyaḥ ṛṣaya ūcuḥ ādityavaṃśaṃ somasya vaṃśaṃ vaṃśavidāṃ vara vaktumarhasi cāsmākaṃ saṃkṣepād romaharṣaṇa
ດັ່ງນັ້ນ ໃນ ສຣີລິງຄະມະຫາປຸຣານະ ພາກຕົ້ນ (ປູຣະວະພາກ) ບົດທີ 64 ຊື່ວ່າ «ການເລົ່າຂອງວາສິດຖະ» ໄດ້ສິ້ນສຸດ. ບັນດາຣິຊິກ່າວວ່າ: «ໂອ ໂຣມະຫະຣະສະນະ, ຜູ້ປະເສີດໃນບັນດາຜູ້ຮູ້ສາຍວົງ, ຂໍຈົ່ງເລົ່າໃຫ້ພວກເຮົາຟັງໂດຍຫຍໍ້ ສາຍວົງສຸຣິຍະ (ຕະກູນພຣະອາທິດ) ແລະ ສາຍວົງຈັນທຣະ (ຕະກູນພຣະຈັນ)»។
Sages (Ṛṣis) of Naimiṣāraṇya addressing Sūta Romaharṣaṇa
It frames the Purāṇic transmission: the sages request a concise account of dynasties, which in the Liṅga Purāṇa often serves to anchor Śiva-bhakti, dharma, and the legitimacy of Liṅga installation traditions within sacred royal lineages.
Indirectly: by initiating a lineage narrative within a Śaiva Purāṇa, it implies that worldly order (vaṃśa, dharma, kingship) is meaningful when aligned with Pati (Śiva), who governs creation and the liberation of paśus from pāśa through right knowledge and worship.
No specific ritual is prescribed in this opening request; it prepares the ground for dharma-oriented narratives that typically culminate in Śiva-pūjā, Liṅga-pratiṣṭhā, and disciplines aligned with Pāśupata ideals (self-restraint, devotion, and liberation-oriented conduct).