Sa diyalogong Vasu–Mohinī, pinuri ni Mohinī ang naunang pagbigkas ng Rāmāyaṇa bilang pumupuksa ng kasalanan at nagpaparami ng punya, at saka humiling ng kataas-taasang kaluwalhatian ng Setu. Ipinahayag ni Vasu na ang darśana lamang sa Setu ay nakapagpapalaya mula sa dagat ng saṃsāra, sapagkat doon nananahan ang Panginoong Rāmeśvara; ang pagsamba na may disiplinadong isip ay nagdadala sa sukdulang kalagayan. Pagkaraan, inililista ng kabanata ang mga tīrtha ng 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, mga tīrtha nina Gāyatrī at Sarasvatī, at Ṛṇamocana—at itinatakda ang kani-kaniyang bunga (kawalang-kamatayan, Brahmaloka, Śivaloka, yoga-gati, kalusugan, tagumpay, supling/yaman, kasaganaan/kagandahan, paglaya sa gapos/utang, at pag-iwas sa masamang muling pagsilang). Nagtatapos ito sa pahayag na ang pagbasa o pakikinig sa Setu tīrtha-māhātmya ay sumisira ng mga kasalanan.
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.