Nārada, filled with a deep longing for spiritual truth, spoke with reverence: “I wish to perform a sacrifice of knowledge, radiant with the teachings of Śuka, so that devotion, wisdom, and detachment may be firmly established. Where should this sacred sacrifice take place? Please tell me the most suitable location, for the greatness of Śuka’s scripture should be proclaimed by those who have mastered the Vedas. And in how many days should the narration of the Śrīmad Bhāgavata be heard? What procedures must be followed? Kindly instruct me.” The wise Kumāras responded: “Listen, Nārada, you who are humble and discerning. Near the banks of the Gaṅgā, there is a place called Ānanda. This sacred spot is frequented by groups of sages, attended by gods and siddhas, adorned with a variety of trees and creepers, and covered with fresh, soft sand. It is a beautiful, secluded haven, fragrant with golden lotuses. Here, enmity does not dwell in the hearts of any living being nearby. When the aged, weakened body is placed before you, and both devotion and knowledge are considered, devotion will surely arrive there. Wherever the discourse of the Bhāgavata is present, there devotion and its companions—knowledge and detachment—proceed; hearing the narration, this triad becomes youthful and vibrant.” Sūta then recounts: Having spoken thus, the Kumāras, together with Nārada, swiftly made their way to the bank of the Ganges to drink in the nectar of the Bhāgavata’s narration. As they arrived, a great tumult arose—not only in the world of mortals but also among the gods and in the realm of Brahma. All, eager to partake in the nectar of the Śrībhāgavata, rushed to the site, with the Vaiṣṇavas arriving first. Among those who gathered were illustrious sages: Bhṛgu, Vasiṣṭha, Cyavana, Gautama, Medhātithi, Devala, Devarāta, Rāma, Gādhi’s son, Śākala, Mṛkaṇḍu’s son, Atri, and Pippalāda. Masters of yoga like Vyāsa and Parāśara, Chāyāśuka, Jājali, Jahnu, and their foremost disciples came, accompanied by their sons, disciples, and wives, all filled with great affection. The embodied forms of the Vedāntas, the Vedas, mantras, tantras, the ten and seven Purāṇas, and the six scriptures also arrived. The rivers, beginning with the Gaṅgā, the lakes starting with Puṣkara, the holy places, all directions, and forests such as Daṇḍaka converged there. Mountains and others came, as did gods, Gandharvas, and Dānavas; but due to their heaviness, Bhṛgu instructed and brought them. Once initiated by Nārada and given the excellent seat, the Kumāras, honored by all, sat absorbed in contemplation of Krishna. The Vaiṣṇavas, the detached, renunciants, and celibates stood at the front, with Nārada before them. In one section were the groups of sages, in another the celestial beings; elsewhere the Vedas and Upaniṣads, the holy places, and the women. Shouts of victory, cries of reverence, and the sound of conch shells resounded; roasted grains and flowers were scattered in abundance. Ascending their aerial chariots, many leaders of the gods showered all those present with flowers from wish-fulfilling trees. Sūta continues: Among those whose minds were undistracted, the Kumāras spoke clearly of the greatness of the Śrīmad Bhāgavata to the great-souled Nārada. They declared, “Now we shall describe the glory born from Śuka’s scripture, by hearing which alone liberation rests in one’s palm. The narration of the glorious Bhāgavata is always to be served; by merely hearing it, Hari takes up residence in one’s heart. This scripture consists of eighteen thousand verses, arranged in twelve books; it is the dialogue between Parīkṣit and Śuka—listen to this Bhāgavata. Dear one, in this cycle of worldly existence, a person wanders in ignorance as long as even for a moment the teachings of Śuka’s scripture have not entered his ears. What is the use of hearing many scriptures and Purāṇas that only cause confusion? The single scripture, the Bhāgavata, thunders forth as the giver of liberation. That house in which the narration of the Bhāgavata occurs daily is truly a place of pilgrimage, destroying the sins of its inhabitants. A thousand Aśvamedha sacrifices and a hundred Vājapeya sacrifices do not equal even a sixteenth part of the merit gained from the narration of Śuka’s scripture. O ascetics, sins remain in this body as long as the Bhāgavata is not properly heard by people. Neither the Gaṅgā, nor Gayā, nor Kāśī, nor Puṣkara, nor Prayāga can equal the fruit of the narration of Śuka’s scripture. Recite daily, with your own mouth, even half a verse or a quarter of a verse arising from the Bhāgavata if you desire the highest goal. The Vedas, the mother of the Vedas, the Puruṣa Sūkta, the threefold Veda, the Bhāgavata, and the twelve-syllable mantra; the twelvefold self, Prayāga, time in the form of a year, the Brāhmaṇas, the Agnihotra, the cow of plenty, and the twelfth day; Tulasī, the spring season, and the Supreme Person—wise people see no essential difference among these. Whoever recites the Bhāgavata scripture with understanding, day and night, destroys the sins accumulated over millions of births—of this there is no doubt. Whoever recites even half a verse or a quarter of a verse of the Bhāgavata daily attains merit equal to that of the Rājasūya and Aśvamedha sacrifices. The daily recitation of the Bhāgavata, constant contemplation of Hari, the nurturing of Tulasī, and the service of cows—these are equal. At the time of death, whoever hears the words of Śuka’s scripture with devotion—Govinda grants that person Vaikuṇṭha. Whoever gives this Bhāgavata, adorned with a golden lion throne, to a Vaiṣṇava surely attains union with Kṛṣṇa.” Thus, the Kumāras proclaimed the unparalleled glory of the Bhāgavata, and all assembled—sages, gods, scriptures, and holy places—rejoiced in the nectar of its narration, their hearts filled with devotion and the promise of liberation.