वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)
वडवा च तदा त्वाष्ट्री संज्ञा तस्माद्दिवाकरात् सुषुवे चाश्विनौ देवौ देवानां तु भिषग्वरौ
vaḍavā ca tadā tvāṣṭrī saṃjñā tasmāddivākarāt suṣuve cāśvinau devau devānāṃ tu bhiṣagvarau
ໃນເວລານັ້ນ ສັມຍາ ທິດາຂອງທວັສຕຣະ ໄດ້ຮັບຮູບເປັນແມ່ມ້າ; ແລະຈາກດິວາກະຣະ (ພຣະອາທິດ) ນາງໄດ້ໃຫ້ກໍ່ກຳເນີດອັສວິນທັງສອງ—ແພດຜູ້ຍິ່ງໃຫຍ່ທີ່ສຸດໃນຫມູ່ເທວະ. ຕາມທັດສະນະໄສວະ ແມ່ນແຕ່ສາຍສືບເທວະກໍເກີດຂຶ້ນພາຍໃຕ້ພຣະບັນຊາຂອງປະຕິ; ແຕ່ວິນຍານພະຊຸຍັງຖືກຜູກດ້ວຍພາຊະແຫ່ງກຳ ຈົນກວ່າພຣະກະຣຸນາຈະສ່ອງສະຫວ່າງ.
Suta Goswami (narrating Purāṇic genealogy to the sages of Naimiṣāraṇya)
It places even celebrated Vedic deities and their powers (like healing) within a divinely governed cosmic order—supporting the Linga Purana’s Shaiva thesis that all functions in creation proceed under Pati (Shiva), whom the Linga signifies as the transcendent ground.
Shiva-tattva is implicit: the verse shows cosmic generation and divine capacities arising through ordained causality; Shaiva Siddhanta reads this as the operation of Pati’s niyati (governing order), while pashu-souls remain conditioned by pasha until liberated by grace.
No direct puja-vidhi or Pāśupata yoga technique is stated; the takeaway is doctrinal—recognizing divine functions (like healing) as subordinate to the supreme Lord, a contemplative attitude that supports Linga-centered devotion and surrender (śaraṇāgati) to Pati.