When the ritual circle is drawn below, the adversary is subdued, rendered powerless, and treated as a mere guest. For those who desire prosperity, it is always advised to meditate upon the white form of Nṛhari as previously described. This divine form is a destroyer of all calamities—be it poison, untimely death, disease, or any other misfortune. In this vision, the Lord appears fierce, wearing a garland of entrails, his throat adorned with a necklace. The crescent moon rests upon his head, his throat is blue, his gaze faces all directions, and he possesses three eyes. He holds in his hands a rosary, a mace, a lotus, and a conch, his complexion pure and radiant like cow’s milk. He also wields a sword, a spear, and arrows, manifesting as Narahari in the formidable form of Rudra. From the east and onward, up to the north and even above, he displays all the colors, encompassing the universe. He is the remover of death, divine in nature, and by simply remembering him, one gains all accomplishments. This is Nṛsiṃha, the lord of all worlds, resplendent with every ornament. In his many arms, two hold the conch and discus, two hold the bow and arrows, two grasp the noose and goad, and two bear crowns placed by his vanquished enemies. O Nārada, meditate with unwavering mind upon this blue-hued, fierce-acting, jewel-like Lord. Nṛsiṃha is the supreme lord of all beings, the bestower of all accomplishments. He carries the plough and pestle, grants the gesture of fearlessness, and wields the goad. On his left side, his hands hold the conch, shield, noose, and spear. He also bears the bow, the gesture of admonition, the mace, a drum, and a winnowing basket. With both arms raised, the Lord wears again his garland of entrails. He brings joy to his devotees and strikes terror into the hearts of demons. Thus meditating, the devotee should chant the mantra for the fulfillment of all aims. Picture him golden-hued, seated upon Suparna, adorned with a garland shining like lightning. His lotus-like hands hold the discus, conch, the gesture of fearlessness, and the boon-bestowing gesture. With this vision, one should make every effort to effectively block the enemy’s army. Having worshipped Lord Narasimha with offerings of flowers and other items, the devotee should recite the mantra as if devouring and burning up the enemy, directing its force upon them. At an auspicious moment, desiring victory over a foreign kingdom, he should set out, all the while remembering and reciting the mantra until the goddess of victory returns. The king, with a delighted mind, should reward his minister generously with wealth, for if the minister is dissatisfied, misfortune will surely befall the king. By using ashes empowered with the mantra of one hundred and eight syllables to anoint the body, one is freed from all diseases—there is no doubt of this. Employing sticks from the audumbara tree brings abundance of grain. In the presence of an angry king, reciting the mantra one hundred and eight times brings protection. At sunrise, offering jasmine flowers, and with mocā flowers, all obstacles are destroyed. By making oblations of parched rice from shāli rice, one can bring the entire world under control. One should use guduchi, four fingers in length, mixed with curd, honey, and ghee in offerings. On a Saturday, after touching an ashvattha tree, the mantra should be recited one hundred and eight times for success. Now, listen as the yantra that enchants the three worlds is revealed: on white birch bark, draw a lotus adorned with thirty-two lions. Place within it the seed syllable of Śrī, to be perceived through the husk, and adorn it with three bracelets. Thus, the sacred instructions are given.