In the month that followed, Gokarṇa once again assembled the devotees and recited the sacred narration. For seven nights, they listened intently, their hearts and minds immersed in the divine stories, just as they had done before. O Nārada, attend now to the wondrous events that unfolded as this second recitation reached its close. At that very moment, Hari himself—Lord Krishna—appeared among them, accompanied by his beloved devotees and celestial chariots. The air resounded with cries of victory and reverent salutations, as all present rejoiced in the Lord’s presence. Out of sheer delight, Hari sounded his conch, Pāñcajanya, filling the atmosphere with its auspicious vibration. Embracing Gokarṇa, the Lord made him radiant like himself, bestowing upon him a divine likeness. In an instant, Hari blessed the other listeners as well, transforming them: their forms became dark as rain-laden clouds, draped in yellow silk, adorned with crowns and glittering earrings. By the grace of Gokarṇa, even those who lived in the village—those born among horse-keepers and outcastes—were lifted up at that moment and placed in celestial chariots. Thus, all who had heard the narration were transported by Hari’s compassion to his own realm, the supreme destination sought by yogis. The cowherd, together with Gokarṇa, reached Goloka, the cherished abode of Krishna and the cowherds. Pleased by their devotion and attentive hearing of his stories, the Lord who treasures his devotees then departed. Just as, in ages past, the people of Ayodhya were united with Rama, so too were these listeners led by Krishna to Goloka—a realm even the greatest yogis find difficult to attain. It is a world where neither sun nor moon nor perfected beings ever reach, yet, by hearing the glorious Bhāgavata, they entered there. We proclaim this truth: What radiant fruit is gained by seven-day sacrifices and sacred stories! For those who have drunk the syllables of Gokarṇa’s narration with their ears, even those yet in the womb are freed from rebirth. Neither by subsisting on wind, water, or leaves, nor by severe austerities that parch the body, nor by fierce penances amassed over ages, nor by yogic practices, does one attain that state which comes from hearing the seven-day narration. Even the sage Śāṇḍilya, foremost among seers and dwelling in Citrakūṭa, recites this sacred history, absorbed in the bliss of Brahman. This narration is supremely pure; hearing it even once destroys the mass of sins. When recited during a śrāddha, it brings satisfaction to the ancestors; by daily recitation, one attains liberation and does not return to this world. Thus ends this wondrous account. Now begins the next, “The Glory of the Śrīmad Bhāgavata – Chapter Six: The Procedure for Seven-Day Recitation.” The revered Kumāras spoke: “We shall now explain the procedure for the seven-day hearing of the Bhāgavata. It is remembered that this rite is best accomplished with companions and with the gathering of wealth and resources. One should call upon an astrologer, carefully inquire about the most auspicious time, and arrange all necessities as one would for a grand wedding. The months of Nabhas, Āśvina, Urja, and Mārgashīrsha are pure and auspicious for beginning the narration; these months are said to grant liberation to the listeners. The other months should be avoided by the Brahmins and left aside. Diligent companions should be appointed to assist in the arrangements. In every region, word should be sent out with effort: the narration will take place here, and all householders should come. Some stories of Hari and the praises of Acyuta are distant; ensure that women, Shudras, and others receive instruction. In each area, those Vaishnavas who are detached and eager for kirtan should be invited by letter, as prescribed. The gathering of the virtuous for seven nights is a rare and precious event; and here, the narration will be of a unique and unprecedented flavor. All who are eager to taste the nectar of the Śrīmad Bhāgavata, come quickly, filled with devotion and love. If at any time there is no space, even for a single day, still, every effort must be made to ensure attendance; for even a moment here is exceedingly rare. Arrangements must be made for all with humility; accommodations for every visitor should be provided. Whether at a sacred place, in the forest, or at home, listening to the Bhāgavata is esteemed; wherever there is enough space, that is a suitable place for these stories. The ground should be purified, cleansed, and smeared, and decorated with minerals; household items should be removed and stored in a corner. After five days, the coverings spread previously should be cleaned with care; a lofty pavilion should be constructed, adorned with banana trunks. It should be splendidly decorated with fruits, flowers, and leaves, and a canopy; flags should be raised in all four directions, making the place 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 discerning place and time. The speaker should be a detached, Vaishnava Brahmin, purified by Vedic study, skilled in conveying examples, steadfast, and utterly free from desire. Those who are confused by many doctrines, attached to women, or proponents of heretical views should be avoided in the recitation of Śuka’s scripture, even if they are learned. Beside the speaker, another such scholar should be placed to assist—one who can resolve 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. Each day, after briefly performing his own sandhya and other rites with care, he should worship the Lord of obstacles to remove hindrances to the narration. Having satisfied the ancestors for purification, he should perform atonement; a mandala should be made, and Hari should be established there. With a mantra dedicated to Krishna, he should perform the ritual worship in order; after circumambulation and prostration, he should recite praise at the end of the worship, praying: ‘O ocean of compassion, lift me, who am submerged in the sea of worldly existence, wretched and bound by the delusion of karma, from the ocean of becoming.’ Thus is the procedure and the glory of the seven-day recitation of the Śrīmad Bhāgavata, which bestows liberation and the highest blessing upon all who hear it.