在摩希尼与婆苏的对话中，摩希尼在听闻戈迦尔那能灭罪的伟大之后，请求宣说“拉克什玛那山”（Lakṣmaṇācala）的圣地功德（māhātmya）。婆苏依“四重毗优诃”（Vyūha）阐明拉克什玛那的神圣身份：罗摩为那罗延（Nārāyaṇa），婆罗多为普拉丢摩那（Pradyumna），沙特鲁诃那为阿尼鲁陀（Aniruddha），而拉克什玛那为桑迦尔沙那（Saṅkarṣaṇa），并与湿婆之吉祥德相连。随后本章以精要方式概述《罗摩衍那》：毗湿瓦密多的祭祀、诛杀塔达迦与苏婆呼、获得天授神兵、至弥提罗折断湿婆神弓、诸婚礼、折服帕拉修罗摩、流放、悉多被掳、与苏格利婆结盟、哈奴曼出使、架桥渡海至楞迦、击败因陀罗吉特与罗波那、悉多火试、凯旋加冕、弃置悉多、俱沙与罗婆及马祭（Aśvamedha）背景，终以杜尔婆娑事件引出拉克什玛那自我奉献般离世，罗摩升归哈利之境。拉克什玛那在山中修苦行，建立恒久的圣威；因此拉克什玛那山成为至上福地：于彼得见（darśana）可圆满人生并得至哈利的居处；布施与仪轨功德无尽；诵读与听闻使人蒙罗摩垂爱，并特别强调阿迦斯提耶的许可为通向该地解脱之见的门径。
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The chapter reads the Rāma-brothers through the Pāñcarātra fourfold Vyūha to present the epic as a manifestation of Nārāyaṇa’s cosmic functions. Lakṣmaṇa, as Saṅkarṣaṇa, embodies sustaining power, disciplined service, and dharma-guardianship; this theological mapping elevates Lakṣmaṇācala from a local hill to a doctrinally grounded tīrtha.
The chapter states that dāna (notably gold, cows, land, horses), homa offerings, japa, and other sacred acts performed there yield imperishable, inexhaustible results—framing the site as a merit-multiplier within the tīrtha economy of the Uttarabhāga.
It declares that devoted darśana of Lakṣmaṇa on Lakṣmaṇācala fulfills life’s purpose and leads to Hari’s abode. It further emphasizes the rarity of this vision and associates access/authorization with Agastya, strengthening the sense of guarded sanctity and exceptional salvific potency.
It dramatizes satya and dharma as binding vows even for avatāra: Rāma’s vow forces Lakṣmaṇa into a crisis that culminates in renunciation and ascension. This ethical-theological climax legitimizes Lakṣmaṇa’s tapas on the mountain, providing the narrative etiology for Lakṣmaṇācala’s sanctity.