听闻色都（Setu）的伟大之后，摩希尼请求对那尔摩陀河（Revā）沿岸诸圣地作一段简明而周全的叙述。婆苏答言：两岸分布着约四百处提尔塔（tīrtha）成“群”，并分别列出两岸数量，且特别指出Revā入海之汇合处。随后本章转入有条理的“果报图”：嗡迦罗（Omkāra）圣域方圆二拘舍（krośa），蕴含“三又半俱胝（crore）”之功德；迦毗罗汇流（Kapilā-saṅgama）、阿输迦林（Aśoka-vana）等大汇合与林苑，具无量提尔塔等同之功德；并依次列举诸名胜，标示百倍、千倍、万倍等层级增益。又列出若干汇流处的经典定数，尤以108为著，并编录著名湿婆派林伽圣所与“金色提尔塔”（Svarṇa-tīrtha）。最后以传统门类归纳诸提尔塔（Śaiva、Vaiṣṇava、Śākta、Mātṛkā、与梵天相关、Kṣetrapāla），并宣说其效验：那尔摩陀之功德但凭瞻视即可得；而此《摩诃特米亚》若听闻、诵读或书写，能净除罪垢，护佑家宅免诸灾厄，并赐兴盛吉祥。
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The text treats Omkāra as a kṣetra with spatially bounded sanctity, using radius language to formalize pilgrimage jurisdiction and ritual potency—turning geography into a measurable dharma-field where merit is said to pervade ‘in all directions’ within a specified range.
The comparison establishes a hierarchy of accessibility and immediacy of purification: Gaṅgā emphasizes immersion, Sarasvatī and Yamunā specify delayed efficacy, while Narmadā is uniquely praised as granting merit through mere darśana—supporting the Uttara-bhāga’s pilgrimage theology.
They function as canonical and rhetorical quantifiers: 108 signals completeness in tīrtha/saṅgama enumeration; ‘crore’ magnifies sacred density; and ‘three and a half crores’ frames the Narmadā-kṣetra as cosmically saturated, aligning ritual geography with Purāṇic scale.