In all the three worlds, whether among the moving or unmoving, there is nothing that cannot be remedied; whatever accomplishment a person seeks, he surely attains. Some, desiring success, worship the Lord of Beasts—Shiva—one hundred and eight times, then gather seven clods of earth from an anthill, a cremation ground, and a crossroads. Mixing these sacred clods with red sandalwood and cow’s milk, they fashion from the mixture an image of a lion, six finger-breadths in length. Upon birch bark, using yellow pigment, the mantra is inscribed, and the adept, well-versed in mantras, ties this inscription around the neck of the Narasimha image. The practitioner then recites the mantra without counting, after worshipping at a body of water, and continues this recitation for seven days with senses restrained. Such is the potency of the practice that, in an instant, the whole earth could become flooded with water—or, if one prefers, one may worship Narasimha atop a dry tree. Reciting the essence of the mantra one hundred and eight times, the adept can halt the rain, and by tying the mantra in a casket and whirling it, he can summon a mighty wind at once—there can be no doubt of this. If he then quickly holds the casket with water, repeating this seven or seventy times, the effect is even more pronounced. When the rite is complete, the practitioner buries the lion image at the doorway of whomever he chooses; the lineage of that person will be destroyed, but when the image is removed, peace returns. Therefore, O tiger among sages, one should always worship with devotion the mighty Lion Lord, Narasimha, who grants all desired fruits. Whoever worships Narasimha is freed from all sins and attains Vishnu’s world—this holds true for Brahmins, Kshatriyas, Vaishyas, women, Shudras, and even those of the lowest birth. Worshipping that best of gods, who appears as a lion, with heartfelt devotion, they are freed from the inauspicious sufferings born of millions of previous lives. By worshipping that foremost among the gods, they achieve their desired goals—divinity, lordship among the immortals, or the status of Gandharvas. The status of Yakshas and Vidyadharas, or any other state one might wish for, is attained by seeing, praising, bowing to, and worshipping Narakesari. Men gain kingship, heaven, and even the rare liberation; by simply beholding Narasimha, a person receives the fruit he desires. Freed from all sins, he goes to Vishnu’s realm just by seeing that lion-formed god with devotion. He is released from all suffering, the result of countless births, whether in battle, in distress, besieged in a fortress, or afflicted by thieves, tigers, and the like. In the wilderness, in mortal danger, in the presence of poison, fire, or water, when afflicted by kings, oceans, planets, diseases, and the like, by remembering Narasimha, one is freed from all royal and village troubles, just as darkness disappears at sunrise. At the sight of him, all calamities are destroyed—amulets, ointments, underground shoes, and elixirs lose their power. When Narasimha is pleased, all desires are fulfilled; whatever wishes one contemplates while worshipping Narakesari, those very desires are attained—there is no doubt. Seeing that lord of gods, worshipped with devotion and bowed to, one obtains the fruit of ten horse sacrifices multiplied tenfold, is freed from all sins, and adorned with every virtue. His soul is fulfilled in all desires, exempt from old age and death, and he rides in a golden chariot adorned with tinkling bells. Endowed with all fulfilled wishes, radiant by his own will, with the hue of a young sun, and adorned with a garland of pearls, he is accompanied by hundreds of celestial women and Gandharvas. Having uplifted his entire lineage, he rejoices happily in the divine forest. Praised by Apsaras, a man goes to Vishnu’s realm; enjoying excellent pleasures there in Vishnu’s world, he is joined by Gandharvas and Apsaras, assumes a four-armed form, and delights in supreme happiness until the dissolution of creation. When his merit is exhausted, he returns to earth, born in the best of yogic families; he becomes a Brahmin versed in the four Vedas and their branches, adopts Vaishnava yoga, and ultimately attains liberation. Similarly, one who beholds Ananta—called Vasudeva—with devotion and bows before him is freed from all sins and attains the supreme state. He was worshipped by me, then by Indra, by Vibhishana, and by Rama; who, then, would not worship him? Whoever bathes in the White Ganga and beholds the White Madhava—also called Matsya Madhava—indeed goes to the White Island. You should speak in full of the greatness of the White Madhava, and of the image of Hari, O Lord of the Universe. In that renowned and holy field upon the earth, who, in ancient times, established the deity called White Madhava? In the Krita age, there was a powerful king named Shveta—wise, devoted to dharma, heroic, true to his word, and steadfast in his vows. In his kingdom, for ten thousand years, people enjoyed long lives, and no child ever suffered. As time passed during his reign, there lived a supremely righteous sage named Kapalagautama. His son, born without teeth, died by the force of time; the wise sage took the child and brought him before the king. Seeing the boy lying lifeless, the king made a solemn vow before the brahmins for the sake of the child’s life: “If I do not bring back this boy, who has gone to Yama’s abode, within seven nights, I shall ascend the blazing funeral pyre myself.