在《Puruṣottama-māhātmya》中 Vasu–Mohinī 的对话里，本章规定进入因陀罗昙那湖 Indradyumna（据说由马祭 Aśvamedha 之肢体所生的 tīrtha）的仪轨：先行清净、ācamana、忆念 Hari、恭敬站立，并直接诵念 tīrtha 真言。沐浴后须依量向诸天 devas、圣仙 ṛṣis、祖灵 pitṛs 供水，谨慎言语，向祖先奉献 piṇḍa，并礼拜 Puruṣottama；经文许诺得与 Aśvamedha 等同之功德，令祖先超升，享天界之乐，终至解脱。又设定耶什塔月 Jyeṣṭha 明半月（自 Daśamī 起约一周）的节期：诸河与大海在 Puruṣottama 处显现，因得神祇 darśana，一切所作皆成不坏；并强调 Daśaharā、Ekādaśī 斋戒、Pañcadaśī 瞻礼，以及特别瞻礼（Vaiśākha Tṛtīyā 以檀香涂抹；Phālguna 秋千节）。随后列举全印诸 tīrtha、河流与山岳，末称无有一河可比见 Kṛṣṇa 之 darśana。叙事最终描绘宏大的 abhiṣeka 亭与仪文：乐声、吠陀诵唱，诸天、圣仙与宇宙时间尺度同来临；以恒河 Gaṅgā 之水与花从天界为 Kṛṣṇa 沐浴，章末以题记收束。
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The chapter sacralizes the site by linking it to yajña ontology: the tīrtha is said to arise from the ‘limbs’ of Aśvamedha, transferring the prestige of Vedic sacrifice into a place-based Vaiṣṇava practice where snāna, mantra, and worship yield sacrifice-equivalent merit.
The text states that in the immediate presence of deity-darśana, acts like bathing and charity become akṣaya (inexhaustible). The theological mechanism is proximity to the manifest Lord, not merely the water-body itself.
After listing many rivers and tīrthas, it explicitly declares that none equal the blessed sight of Śrī Kṛṣṇa, establishing darśana as the apex of pilgrimage efficacy.
Pre-bath: purity, ācamana, mental meditation on Hari, reverential posture, and tīrtha-mantra. Post-bath: tarpaṇa (to gods, sages, ancestors), ācamana, restraint in speech, piṇḍa offerings, and worship of Puruṣottama.