En el diálogo entre Vasu y Mohinī, Mohinī alaba la recitación previa del Rāmāyaṇa como destructora de pecados y acrecentadora de mérito, y pide conocer la gloria suprema de Setu. Vasu declara que el mero darśana de Setu libera del océano del saṃsāra, pues allí mora el Señor Rāmeśvara; quien adora con mente disciplinada alcanza el estado supremo. Luego el capítulo enumera los tīrthas de Setu—Cakra-tīrtha, Tāla-tīrtha, Sītākuṇḍa, Maṅgala-tīrtha, Amṛta-vāpī, Brahma-kuṇḍa, Lakṣmaṇa-tīrtha, Jaṭā-tīrtha, Hanumat-kuṇḍa, Agastya-tīrtha, Rāma-kuṇḍa, Lakṣmī-tīrtha, Agni-tīrtha, Śiva-tīrtha, Śaṅkha-tīrtha, Koṭitīrtha, Sādhyāmṛta, Sarvatīrtha, Dhanuṣkoṭi, Kṣīra-kuṇḍa, Kapi-tīrtha, los tīrthas de Gāyatrī y Sarasvatī, y Ṛṇamocana—atribuyendo a cada uno un fruto distinto (inmortalidad, Brahmaloka, Śivaloka, destino del yoga, salud, victoria, descendencia/riqueza, prosperidad/belleza, liberación de ataduras/deudas y evitar malos renacimientos). Concluye que leer o escuchar este Setu tīrtha-māhātmya destruye los pecados.
No shlokas available for this adhyaya yet.
Darśana is presented as immediately purifying, but disciplined worship and correctly performed snāna-rites are framed as the higher, intentional means that mature purification into stable attainment—yogic gati, desired aims, and ascent to specific lokas.
The phalas range from pāpa-kṣaya and inexhaustible merit to specific worldly and trans-worldly outcomes: health, victory, progeny, wealth, prosperity/beauty, avoidance of evil rebirth, release from debts and bondage, and attainment of Brahmaloka, Śivaloka, Sādhya-loka, or Rāma-sāyujya/sālokya-type residence.
It operates like an indexed directory: each named tīrtha is a node with a clear ritual action (primarily snāna, plus dāna/japa/homa) and an explicit result, enabling pilgrims and readers to navigate Setu as a structured soteriological landscape.