In the sacred land of Bharata, the power of hearing divine narration is proclaimed as transformative and purifying. Whether one’s actions are moist or dry, light or heavy, performed through speech, mind, or deed, the act of hearing burns away sin, just as fire consumes fuel. Among the wise and in the assembly of the gods, it is declared that the birth of those who do not hear these sacred stories is fruitless. What is the use of guarding a well-nourished, strong body, which is inherently unstable, if one does not listen to the teachings of Shuka? The body itself is described as a pillar of bones, bound by sinews, smeared with flesh and blood, covered with skin, foul-smelling—a vessel for urine and excrement. Afflicted by old age, sorrow, and the consequences of actions, it is a house of disease and suffering, difficult to fill, hard to bear, corrupted, flawed, and perishable in a moment. Ultimately, the body ends in worms, filth, and ashes; how can actions performed with such a transient form ever accomplish anything lasting? Even the food prepared in the morning perishes by evening; in a body nourished by such impermanent food, what permanence can there be? Yet, by hearing the divine narration for seven days, Hari is attained in this very world; thus, for the removal of faults, this alone is the means. Those who lack the hearing of the sacred stories are born only to die, like bubbles in water or insects among creatures. If the knot of a dry bamboo is split, it is wondrous; but how much more wondrous is the splitting of the knot in the heart through hearing the narration. When the seven-day hearing is performed, the knot of the heart is broken, all doubts are cut, and one’s actions are exhausted. When the mind is established at the sacred ford of narration, which is most capable of washing away the filth of worldly mire, then liberation alone is declared by the wise. As these truths were being spoken, at that very moment a celestial chariot arrived, surrounded by residents of Vaikuṇṭha, radiating a brilliant aura. While all were watching, the son of Dhundhulī ascended the chariot. Seeing the Vaiṣṇavas in the chariot, Gokarṇa spoke, “Here, indeed, are many pure listeners of mine; why have celestial chariots not come for all of them at the same time? Hearing was equally performed by all here; why then has there arisen a difference in result? Let the devotees of Hari explain.” The servants of Hari replied, “The difference in result here is due to the difference in hearing. Though all have heard, not all have reflected as much. Therefore, the difference in result arises even from worship, O respectful one. The departed soul performed hearing while fasting for seven nights and engaged in deep reflection and concentration of mind. Knowledge that is not firm is destroyed, hearing is ruined by negligence, a mantra is lost if doubted, and recitation is spoiled by a distracted mind. A place not devoted to Viṣṇu is ruined, a śrāddha performed for the unworthy is ruined, charity given to one unlearned in scripture is ruined, and a family is ruined by misconduct. Faith in the words of the guru, humility within oneself, conquering the faults of the mind, and unwavering attention in the narration—if these and the like are accomplished, then indeed the fruit of hearing is attained; at the end of the narration, residence in Vaikuṇṭha is certain for all.” “O Gokarṇa, Govinda himself will grant you Goloka.” Having spoken thus, all the devotees of Hari departed to Vaikuṇṭha. In the following month, Gokarṇa again recited the narration; once more, hearing was performed by them for seven nights. O Nārada, listen now to what happened at the conclusion of the narration. Hari himself appeared there with the devotees and celestial chariots; at that time, there were many cries of victory and salutations. Out of joy, Hari sounded the Pāñcajanya conch; embracing Gokarṇa, he made him like himself. Instantly, Hari made the other listeners dark-hued like rain clouds, clothed in yellow silk, crowned and adorned with earrings. Even those living in that village, born among horse-keepers and outcastes, were placed in celestial chariots by the grace of Gokarṇa. Those sent to the realm of Hari, where yogis go, that cowherd, along with Gokarṇa, reached Goloka, beloved of the cowherds. Pleased by hearing the stories, the Lord who cherishes devotees departed. Just as the residents of Ayodhya were united with Rama in the past, so too were they led by Krishna to Goloka, which is difficult for yogis to attain. To that world, where neither the sun, nor the moon, nor the perfected beings ever reach, they indeed went, by hearing the glorious Bhagavata. We declare here: what radiant fruit is gathered by seven-day sacrifices in stories? For those who have drunk the syllables of Gokarṇa’s tale with their ears, even those in the womb are not born again. By consuming wind, water, and leaves, by austerities that dry the body, by fierce penances accumulated over a long time, and by yogic practices, one does not attain that state which is reached by hearing the seven-day narration. Even the sage Shandilya, lord among sages, residing in Citrakuta, recites this sacred history, immersed in the bliss of Brahman. This narration is supremely pure; hearing it even once destroys the mass of sins. When used in a śrāddha, it brings satisfaction to the ancestors; by daily recitation, one attains liberation and does not return. Now begins the sixth chapter, the Glory of the Śrīmad Bhāgavata, and the Kumāras speak: “Now we shall explain the procedure for seven-day hearing; it is remembered that the rite is generally accomplished with companions and wealth. One should summon an astrologer, carefully inquire about the auspicious time, and arrange the resources as one would for a wedding. The months of Nabhas, Āśvina, Urja, and Mārgashīrsha are pure and auspicious for beginning the narration; these months indicate liberation for the listeners. The other months are to be avoided by the Brahmins; those should be left aside entirely. Other companions should be appointed there, and those who are diligent.” Thus, the supreme glory, the transformative power, and the proper procedure for hearing the Śrīmad Bhāgavata are revealed, guiding all toward liberation and the highest realm.