If one were to recite the sacred armor even once, it would shield them from all calamities. Should it be recited twice, this divine protection would extend further, guarding the devotee even from the powers of gods and demons. All manner of beings—Gandharvas, Kinnaras, Yakṣas, Vidyādharas, mighty serpents, spirits, Piśācas, Rākṣasas, and other adversaries—would find themselves powerless before such a shield. But if the devotee recites the divine armor three times, its power becomes truly impenetrable, even to gods and demons. Within a radius of twelve yojanas, O best of the twice-born, this armor protects. It is the Blessed Lord, mighty Narasiṃha himself, who grants this protection. To seek his blessings, one must journey to the entrance of a cave and fast for three nights. After this period of fasting, the devotee should kindle a fire using palāśa wood, offering sticks soaked in three kinds of honey to the sacred fire. O tiger among the twice-born, two hundred such offerings must be made with the vaṣaṭ formula. Immediately, the entrance to the cave will reveal itself. Clad in the armor, the wise practitioner should step into the opening without fear. With every step forward, their distress and delusion are dispelled. There, a royal road appears—broad and adorned with bees, sweet with their hum. Remembering Narasiṃha, the twice-born enter Pātāla by this path. Upon arrival, the devotee should recite the immutable essence named after Narasiṃha. Suddenly, thousands of women, playing the vīṇā, emerge before the brahmins. They greet the master of practitioners, take his hand, and lead him further inside. Within, these maidens offer the devotee a divine elixir to drink. Upon partaking of it, his body becomes divine, endowed with great strength. He dwells and plays with the maidens until the dissolution of creation itself, and in the end, his separate body merges into Vāsudeva—of this, there is no doubt. When the pleasures of that realm no longer satisfy, the devotee departs, taking with him cloth, a spear, a sword, rocanā, and a jewel. He also gathers the essence, the elixir, sandals, collyrium, black antelope skin, and a delightful pill. The accomplished master collects his water pot, rosary, staff, reviving herb, perfected knowledge, and the scriptures. If, even once, he places in his heart the three-pointed mantra, surrounded by blazing sparks of fire, it burns away all sin accumulated over millions of births. If poison is placed upon poison, it destroys it; it cures leprosy in the body; and even for one who has committed grave acts such as self-abortion, the divine practice brings purification. Should the devotee be afflicted by malefic planets, he must contemplate the blazing mantra at the end of his heart; then, those fierce planetary influences are quickly destroyed. Tied around the necks of children, this mantra always acts as a protective amulet, destroying swelling, tumors, and boils. When disease arises, one should perform oblations with sacred sticks and clarified butter mixed with milk at the three junctions of the day for a month; this practice destroys all diseases. Indeed, there is nothing incurable in the three worlds, whether moving or unmoving. Whatever the practitioner desires, he surely attains. Some, after worshipping the Lord of Beasts one hundred and eight times, gather seven clods of earth from an anthill, a cremation ground, and a crossroads. Mixing these with red sandalwood and cow’s milk, they fashion an image of a lion, six finger-breadths in length. On birch bark, the mantra is inscribed with yellow pigment, and the knower of mantras ties this to the neck of the Narasiṃha image. Without counting, he recites the mantra after worshipping at a body of water, continuing for seven days with controlled senses. In an instant, the whole earth may become flooded with water—or, by worshipping Narasiṃha atop a dry tree, he can recite the essence one hundred and eight times and halt the rain. Placing the mantra in a casket and whirling it, a great wind arises in a moment. Again, by quickly holding it with water seven or seventy times, he can control the elements. The practitioner may then bury the lion image at the doorway of whomever he wishes; that person’s lineage is destroyed, but when the image is removed, peace is restored. Therefore, O tiger among sages, one should always worship the mighty Lion Lord with devotion, for he grants all desired fruits. Freed from all sins, the devotee attains the world of Vishnu—whether Brahmin, Kṣatriya, Vaiśya, woman, Śūdra, or even those of lowest birth. All who worship that best of gods, the lion-formed Lord, with devotion, are freed from inauspicious sufferings accumulated over millions of births. By worshipping that foremost among the gods, the devotee attains his desired goal—divinity, lordship among immortals, or the status of Gandharvas. The status of Yakṣas and Vidyādharas, and any other wished-for state, is attained by seeing, praising, bowing to, and worshipping Narakesari. Men obtain kingship, heaven, and even the rare liberation itself. By simply seeing Narasiṃha, a man gains the fruit he desires. Freed from all sins, he goes to the realm of Vishnu, merely by seeing that god, who bears the form of a lion, with devotion. He is released from all inauspicious sufferings arising from countless births—whether in battle, distress, fortress, or afflicted by thieves, tigers, and the like. In the wilderness, when life is in danger, in poison, fire, or water, afflicted by kings, oceans, planets, diseases, and the like—by remembering Narasiṃha, a person is freed from all royal and village troubles, just as darkness vanishes at sunrise. Likewise, at the very sight of him, all calamities are destroyed—amulets, ointments, underground shoes, and elixirs all find their power in him. Thus, the worship of the mighty Lion Lord is the path to all protection, accomplishment, and liberation.