Listen now to the wondrous account of mystical devices and mantras, as revealed in the sacred verses. There exists an object known as “the enchantment of the three worlds,” a device that fulfills every desire and aim. When one concentrates upon it, victory is attained—this is truth, absolute and free from doubt. To create this device, one must inscribe an eight-spoked wheel, smooth and with a central hub. At the very center, the single-syllabled name of Nārasiṃha is placed, together with the object of accomplishment sought. The wise wrap this wheel in layers of gold, silver, copper, and brass, each in proper order. Once prepared, this excellent device is worn upon the neck, arm, or in the topknot. Those who wear it are protected: neither wicked beings, ghosts, serpents, nor demons can trouble them. Now another device is revealed, one that brings all under control. It must be firmly inscribed with twelve divisions, measured precisely. This wheel is called Kālāntaka, the bringer of happiness to the gods. Simply by wearing it, one becomes victorious everywhere. Its seed is the Lord within the heart, the syllable ‘ṅeṃto,’ supreme for Nārasiṃha. With heartfelt prayer, one calls out: “Protect us, O destroyer of all beginnings and demons, O lord of all beings!” At the end of the name, one must utter the double ‘da’ and double ‘pa.’ The supreme mantra, called Jvālāmālī, consists of sixty-eight syllables. It is recited in lines, each with eighteen syllables—the same number as the Rudras. One should remember Nṛhari, adorned with flames, in the form previously described. This supreme mantra destroys afflictions, whether caused by Rudra, epilepsy, or evil spirits. There is also the great six-syllabled mantra, which grants all desired blessings. Its six limbs are performed with the seed syllable, each extended with six long vowels. Through this perfected mantra, all accomplishments are attained by people. Its seer is Prajapati, the sage; its meter is Anushtubh; Lakshmi and Narasimha are its deities. Upon establishing the five limbs, one should perform self-protection. The syllable Om is placed at the heart, followed by ‘Shivarya’ and ‘to the great Sharabha.’ Alternatively, at the end of the Rama mantra, one recites the supreme two ‘ksha’ syllables. As one invokes protection, may Keshava guard the feet, Narayana the shanks, Vishnu the navel, Madhusudana the abdomen, Shridhara the throat, and Hrishikesha the mouth. In this way, having established protection upon the limbs, the practitioner recites during japa. With effort, one performs nyasa again, meditating with focused mind. Behind stands Narayana, holding a conch, dark as a raincloud. On the right side is Govinda, bearing a bow, radiant as the moon and great in form. In the southeast stands Amaravindaksha, holding a mace, and Madhusudana. In the northwest is Madhava, wielding a thunderbolt, bright as the young sun. Above shines Hrishikesha, like lightning, holding a club. He is armed with all weapons, possessing all powers, the origin of all, facing in every direction. May that garlanded, awe-inspiring Hari protect the body, both outwardly and inwardly. Having entered into this protection, there is no fear at any time. Such is the prescribed method for all the mantra groups of Narasimha. Victory to you, lotus-eyed one! Salutations to you, creator of the universe.