In the sacred tradition, the prescribed ritual begins with a purifying bath. One must cleanse oneself using earth, cow dung, the fruit of the emblic myrobalan, and sesame, following the proper rites to wash away all accumulated sins. After bathing, donning clean garments, one should commence the daily duties. The house is then smeared and an auspicious eight-petaled design is drawn, setting the stage for the worship. Upon this design, a pot adorned with copper yantras is placed, and atop it, a vessel filled with rice grains. Here, the golden image of the deity, together with Lakshmi, is established—skillfully crafted from gold and ritually bathed with the five nectars. Next, a learned Brahmin teacher, one who is not greedy and is well-versed in the scriptures, is invited and placed at the forefront to guide the worship. A pavilion is constructed, decorated with clusters of flowers, especially those in season, for the proper worship of the Lord. The ritual offerings are sixteen in number, accompanied by mantras, observances, and especially Puranic mantras. Sandalwood mixed with camphor and rich saffron, seasonal flowers, and tulasi leaves are offered. Whoever presents these to Shri Narasimha is liberated without doubt; incense made from black aloe, beloved by Hari, should always be offered. For the fulfillment of all desires, a great lamp is made and offered to Hari, the Guru, dispelling the darkness of ignorance. The great waving of lights is performed, accompanied by the ringing of bells. Naivedya, consisting of sugar and various foods, is offered with the prayer: “I offer this to you, beloved of Lakshmi—destroy all my sins.” The naivedya mantra is recited: “O Narasimha, Achyuta, Lord of the gods, on your auspicious birthday I will observe a fast, renouncing all enjoyments.” The devotee prays, “Be pleased, O Lord; remove the sins of birth.” At night, a vigil is kept with songs and musical instruments. The Puranas are always recited, especially the stories of Shri Narasimha. At dawn, after bathing, one again worships the deity according to the prescribed method, and with a tranquil mind, performs a Vaiṣṇava śrāddha in the Lord’s presence. Gifts are then offered to worthy recipients and to the twice-born, with the intent to conquer both worlds. A golden deity weighing a thousand units is given for the Lord’s satisfaction, along with cows, land, gold, and other offerings to the twice-born. A bed with bedding and seven kinds of grain are also gifted, and other gifts according to one’s ability. One should not be miserly with wealth when desiring the results of the vow; afterwards, the brāhmaṇas are fed and given proper gifts. Even those without wealth should give according to their capacity, for all varṇas have the right to this vow. Yet, especially the devotees of the Lord should certainly perform it. Then, the prayer-mantra is offered: “O Lord of gods, deliver those kings born in my lineage and all men who will be born, from the ocean of worldly suffering.” With heartfelt supplication, the devotee prays: “For me, immersed in the ocean of sin, afflicted by diseases, tormented by living beings, fallen into great distress—O Lord of the universe, reclining on Śeṣa, give your hand as support; by this vow, grant enjoyment and liberation.” After praying and properly dismissing the deity, all offerings are presented to the teacher. Having satisfied the brāhmaṇas with gifts, they are respectfully dismissed. Then, absorbed in meditation on the Lord, the devotee partakes of food together with relatives. Even one who is destitute, if he regularly observes the fast on the fourteenth day, is freed from sins accumulated over seven births—there is no doubt. Whoever hears this vow with devotion is freed from the sin of killing a brāhmaṇa merely by hearing it. One who recites this pure, supreme, and secret teaching always attains all desires and the fruit of the vow. Whoever performs this ritual at the proper time, at midday, with whatever means possible, together with Līlāvatī and the sage, by the grace of Shri Narasimha, worships with supreme devotion and attains eternal liberation. Whoever goes to that sacred place and worships Shri Narasimha always obtains the desired result by the Lord’s grace. To Shri Narasimha, of great form, difficult to approach even by Death, the devotee bows: “O Lord of Bhairavas, destroyer of Hari’s distress, in the form of a child, I bow to you; to Shri Narasimha, who appears as a child.” Salutations are offered to the all-pervading, blissful one, who reveals his own true form, who is the self of all beings, the Lord of the universe, and the essence of sound. Homage is paid to the one who dwells in the orb of the sun, ocean of compassion, who takes the form of the twenty-four principles, and appears as Time, Rudra, and Fire. Salutations to the one form of the universe, the Man-Lion; to god Narasimha, conqueror of Vīrabhadra, who bore it on his forehead. There are twelve blazing discs of the sun, measured precisely; there, especially, is the holy river Sindhu, beautiful and most sacred. Near her stands a city, renowned as Maulistāna, always said to be built by the gods. There dwell the great-souled Hārīta and Līlāvatī—of this there is no doubt. Near the Sindhu river, an echo arises; but when the age of Kali arrives, foreigners and doers of evil will dwell there. Many will live there—of this there is no doubt, just as, at the birth of Narasimha, a wondrous and extraordinary sound arose. Thus unfolds the sacred rite and its blessings, the story of devotion to Shri Narasimha, and the glory of the holy places and the noble souls who reside there.