As Hari’s divine presence filled the gathering, a wondrous transformation occurred. Instantly, all those assembled to hear the sacred stories were adorned with a resplendent form: their complexions became dark like rain-laden clouds, they were clothed in brilliant yellow silk, crowned, and decorated with shining earrings. Even the villagers—those born among horse-keepers and outcastes—were uplifted by Gokarṇa’s grace, and at that very moment, celestial chariots appeared to carry them away. Those who were sent to Hari’s realm—the abode sought by yogis—were led by the cowherd and Gokarṇa to Goloka, the cherished world of cowherds. Pleased by their devotion and the joy of hearing His stories, the Lord, who lovingly protects His devotees, granted them this supreme destination and then departed. Just as the people of Ayodhya once attained unity with Rama, so too were these listeners led by Krishna to Goloka—a realm difficult even for yogis to reach. To that world, where neither sun nor moon nor perfected beings can enter, they journeyed, simply by hearing the glorious recitation of the Bhagavata. It is declared: what radiant fruit can be gained from seven-day sacrifices, compared to the stories? Those who have drunk the syllables of Gokarṇa’s tale with their ears—even those still in the womb—are freed from rebirth. No amount of fasting on wind, water, and leaves, nor fierce austerities that dry the body, nor accumulated penance or yogic practices, can grant that state which is attained by hearing the seven-day narration. Even the great 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 to this world. Now begins the sixth chapter: the Kumāras speak of the glory of the Śrīmad Bhāgavata and the procedure for its seven-day recitation. They explain that the rite is generally accomplished with companions and wealth. One should summon an astrologer, carefully inquire about the auspicious time, and arrange 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 promise liberation for the listeners. The other months should be avoided by Brahmins, left aside entirely. Diligent companions should be appointed for the event. In each region, a message should be sent out with effort: the narration will take place here, and householders should come. Some stories of Hari and praises of Acyuta are far away; women, Shudras, and others should be ensured instruction. In each region, detached Vaishnavas eager for kirtan should be invited by letter, and their writing is thus prescribed. A gathering of the virtuous will occur for seven nights—a rare event—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, in every way, attendance should be ensured; 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. After five days, with effort, the coverings previously spread 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; renounced Brahmins should be seated there and awakened. First, seats should be arranged in order; 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, the listener should face north. Alternatively, the east direction is prescribed 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, another such scholar should be placed for assistance; 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. 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 of worship in order; after circumambulation and prostration, he should recite praise at the end of the worship: “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.” Then, the worship of the Śrīmad Bhāgavatam should be performed with care, according to the prescribed method, with affection, accompanied by incense and lamps. After that, holding a coconut, one should offer salutations; at that time, praise should be recited with a cheerful mind: “This scripture known as the Śrīmad Bhāgavatam is indeed Krishna Himself, manifest before us. O Lord, I have accepted You for the purpose of liberation from the ocean of worldly existence. My cherished desire has been fulfilled entirely by You. Without any obstacles, it must be carried out; I am Your servant, O Keśava.” Thus begins the sacred seven-day recitation, prepared with reverence and devotion, promising liberation and the destruction of all sins for those who listen.