With deep reverence, the story unfolds as follows: Those who approach the sacred narration with faith in the words of their guru, carrying humility in their hearts, conquering the faults of their own minds, and maintaining unwavering attention throughout the telling, truly prepare themselves for the fruit of hearing. When such qualities and their like are accomplished, the listeners attain the highest reward: at the end of the narration, residence in Vaikuṇṭha is assured for all. Once, addressing Gokarṇa, it was proclaimed that Govinda himself would grant Goloka to him. After these words, all the devotees of Hari departed for Vaikuṇṭha. In the following month, Gokarṇa once again recited the sacred narration, and the listeners gathered for seven nights to hear it anew. O Nārada, listen now to what transpired at the conclusion of that narration. Hari himself appeared there, accompanied by his devotees and celestial chariots. The air was filled with cries of victory and salutations. Out of joy, Hari sounded the divine Pāñcajanya conch, and embracing Gokarṇa, made him like himself. Instantly, Hari transformed the other listeners, making them dark-hued like rain clouds, dressed in yellow silk, crowned, and adorned with earrings. Even those residing in the village, born among horse-keepers and outcastes, were placed in celestial chariots by Gokarṇa’s grace. Those sent to Hari's realm, where yogis strive to go, the cowherd—along with Gokarṇa—reached Goloka, the beloved abode of the cowherds. Pleased by the hearing of these stories, the Lord, who cherishes his devotees, departed. Just as the residents of Ayodhya were united with Rama in ages past, so too were these listeners led by Krishna to Goloka—a realm difficult even for yogis to attain. To that world, where neither sun nor moon nor perfected beings can reach, they indeed went, simply by hearing the glorious Bhagavata. It is declared: 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 only wind, water, and leaves, by austerities that dry the body, by fierce penances accumulated over long periods, 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. If used in a śrāddha, it brings satisfaction to the ancestors; and by daily recitation, one attains liberation and does not return. Now the Glory of the Śrīmad Bhāgavata continues—Chapter Six: The Procedure for Seven-Day Recitation. The Kumāras spoke: “We shall now 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 Brahmins and should be left aside entirely. Other companions should be appointed there, and those who are diligent. In each region, this message should be sent out with effort: “The narration will take place here; householders should come.” Some Hari stories and praises of Acyuta are far away; women, Shudras, and others—understand that their instruction should be ensured. In every region, those detached Vaishnavas who are eager for kirtan should be invited by letter, as prescribed. The gathering of the virtuous will occur for seven nights—a rare occasion—where the narration will be of a unique and unprecedented flavor. Those eager to drink the nectar of the Śrīmad Bhāgavata should quickly come, devoted to love. If there is no space at any time, even for a single day, still, attendance should be ensured in every way; even a moment here is very rare. Arrangements should be made for all, with humility; accommodations for all visitors should be provided. Whether at a sacred place, in the forest, or at home, listening is esteemed; wherever the earth is spacious, that is a suitable place for narrating these stories. Purification, cleansing of the ground, smearing, and decorating with minerals should be done; household items are to be removed and placed in a corner of the house. After five days, with effort, the previously spread coverings should be cleaned; a lofty pavilion should be constructed, adorned with banana trunks. The pavilion should be splendidly decorated with fruits, flowers, and leaves, with a canopy; flags should be raised in all four directions, making it radiant with abundant wealth. Above, the seven worlds should be depicted in detail; in those, renounced Brahmins should be seated and awakened. First, their seats should be arranged in order, and for the speaker, a special divine seat should be prepared. The speaker should face north, while the listener faces east; if the speaker faces east, then the listener should face north. Alternatively, the east direction is to be known as the place between the worshipped and the worshipper; for the listeners’ arrival, this is prescribed by those skilled in place and time. The speaker should be a detached, Vaishnava Brahmin, purified by Vedic scriptures, skilled in examples, steadfast, and utterly free from desire. Those confused by many doctrines, attached to women, or proponents of heretical views should be avoided in the recitation of Shuka’s scripture, even if learned. Beside the speaker, for assistance, another such scholar should be placed—one who resolves doubts and is devoted to enlightening the people. The speaker should shave before the day begins, for the sake of the vow; at sunrise, having completed this, he should perform purification and bathing. Daily, after briefly performing his own sandhya and other rites with care, he should worship the lord of obstacles to remove hindrances to the narration. Thus, with devotion, purity, and careful arrangement, the seven-day recitation of the Śrīmad Bhāgavata is established—bestowing liberation and the highest joy upon all who hear.