在婆苏与摩希尼的对话中，本章宣说跋陀梨（Badarī）之圣大，为哈利（Hari）之圣域（kṣetra）；那罗与那罗延（Nara–Nārāyaṇa）为世间安乐而行久远苦行（tapas）。章中列举要津（tīrtha）：阿耆尼/瓦赫尼圣地（Agni/Vahni-tīrtha，沐浴能焚罪）、那罗陀之石（Nārādī）与那罗陀池（Nārada-kuṇḍa，净化身心）、以及五恒河（Pañcagaṅgā，行祭水供养tarpana而得至梵天界并不复返）。继而叙述迦楼罗（Garuḍa）之苦行与毗湿奴（Viṣṇu）赐福，建立韦那泰耶圣石（Vainateya-śilā），忆念亦具功德。瓦罗诃与那罗辛哈圣石（Vārāhī、Nārasiṃha śilā）与化身事业相连，许诺护佑免堕恶趣（durgati），得至毗湿奴信众之居处。第五石那罗–那罗延依劫法（yuga-dharma）阐明：前劫可亲见，至迦利劫则以供奉安置于那罗陀池的石像而得亲近，并有季节礼拜次第（Vaiśākha/Kārtika）。又列诸多圣地（Kapālamocana、Taimiṅgila、Indrapada、Mānasodbhedaka、Kāmākāma、Vasudhārā、名为Prabhāsa/Puṣkara/Gayā/Naimiṣa之溪流、Somakuṇḍa、Dvādaśāditya、Catuḥ-srota、Saptapada、Urvaśī-kuṇḍa、Astra、Meru、Lokapāla、Daṇḍepuṣkariṇī汇合处、Dharma-kṣetra、Urvaśī-saṅgama、Karmoddhara、Brahmāvarta），构成周备的朝圣网。末以果报偈（phalaśruti）言：诵读、居住并以奉爱（bhakti）礼敬跋陀梨者，得离罪、得富饶、免夭亡，并得亲见哈利。
No shlokas available for this adhyaya yet.
The chapter frames Agni-tīrtha as a sin-incinerating locus where the ‘fire’ principle purifies the embodied being, using the analogy of fire refining impure gold. Thus, the tīrtha’s potency is presented as a condensed substitute for long, difficult expiatory disciplines (prāyaścitta), yielding comparable merit through snāna with faith.
They are associated with Agni-tīrtha (central stone among five), Nārādī (Nārada’s austerity-rock), Vainateya-śilā (Garuḍa), Vārāhī (Varāha’s deed), and Nārasiṃha (Nṛhari’s stance after slaying Hiraṇyakaśipu), culminating with Nara–Nārāyaṇa on the Vahnikoṇḍa bank. Collectively, they translate avatāra theology and tapas into stable, visible pilgrimage supports where darśana and pūjā directly yield purification and liberation—especially emphasized for Kali Yuga.
It states direct visibility in Kṛta, restricted visibility to sages/gods/yogins in Tretā, visibility through jñāna-yoga discipline in Dvāpara, and non-appearance in Kali—hence the acceptance of the stone-formed image installed at Nārada-kuṇḍa as the authorized medium for worship and darśana.
The chapter repeatedly pairs snāna with tarpana (to devas and other beings), followed by worship and satisfaction of Pitṛs and Devas. This sequence frames pilgrimage as a complete dharma-act: purification (snāna), relational obligation (tarpana), and devotion (pūjā/naivedya), culminating in higher gati and Viṣṇu’s abode.