By the extraordinary grace of Gokarṇa, even those villagers who had been born among horse-keepers and outcastes were, at that very time, lifted up and placed in celestial chariots. Through Gokarṇa’s compassion, they were transported to the highest realm of Hari—the same place where accomplished yogis strive to reach. Among them was the cowherd, who, together with Gokarṇa, journeyed to Goloka, the cherished abode of the cowherds and the dearest realm of Krishna. Pleased by the hearing of his own stories and surrounded by his devotees, the Lord, who delights in the love of his followers, departed after bestowing his blessings. Just as, in ancient times, the people of Ayodhya were united with Rama, so too did Krishna lead these villagers to Goloka—a realm difficult even for yogis to attain. They reached that world which neither sun, nor moon, nor even the perfected beings can enter, all by the simple act of listening to the glorious narrative of the Bhagavata. What, then, is the radiant fruit gathered by performing grand seven-day sacrifices, compared to the nectar found in these stories? For those who have let the syllables of Gokarṇa’s tale flow into their ears, even those still in the womb are freed from the cycle of birth—they are not born again. Not by subsisting on wind, water, or leaves; not by austerities that dry the body; not by fierce penances accumulated over long ages, nor by the most arduous yogic practices—none of these can grant that supreme state which is attained simply by hearing the seven-day narration of the Bhagavata. Even the great sage Śāṇḍilya, foremost among the sages and dwelling in Citrakūṭa, continually recites this sacred history, ever immersed in the bliss of Brahman. This narration is supremely pure; to hear it even once destroys the mass of accumulated sins. When recited during a śrāddha, it brings satisfaction to the ancestors; when recited daily, it grants liberation and frees one forever from the cycle of return. Now begins the sixth chapter: The Procedure for the Seven-Day Recitation of the Śrīmad Bhāgavata. The wise Kumāras spoke: "We shall now explain the proper way to undertake the seven-day hearing of the Bhāgavata. It is remembered that this rite is best accomplished with companions and with the proper resources." First, one should call upon an astrologer and carefully inquire about the most auspicious time, arranging the necessary resources as one would for a wedding celebration. The months of Nabhas, Āśvina, Urja, and Mārgashīrsha are especially pure and auspicious for beginning the narration, and these months are said to point toward liberation for those who listen. The other months are to be avoided by the Brahmins and left aside entirely. In every region, the word should be spread with care: the narration will take place here, and all householders should be invited to attend. Some stories of Hari and praises of Acyuta may be far away; therefore, arrangements should be made so that women, Shudras, and others are also able to receive instruction. In every region, those detached Vaishnavas who are eager for kirtan should be invited by letter, as prescribed. The gathering of the virtuous will last for seven nights—a rare and precious event—and the narration will be of a unique and unprecedented flavor. All who yearn to drink the nectar of the Śrīmad Bhāgavata should come quickly, hearts devoted to love. If, at any time, there is not enough space—even for a single day—every effort should still be made to ensure attendance, for even a moment spent here is exceedingly rare. Arrangements should be made for all with humility, providing suitable accommodations for every visitor. Whether at a sacred place, in the forest, or at home, listening to the Bhāgavata is highly esteemed; wherever the earth is spacious and clean, that is a fitting place for the narration. The ground should be purified and cleansed, then smeared and decorated with auspicious minerals. Household items should be removed and placed neatly in a corner. After five days, with care, the coverings spread before should be cleaned, and a lofty pavilion should be constructed, adorned with banana trunks. The space should be splendidly decorated with fruits, flowers, and leaves, and a canopy stretched above; flags should be raised in all four directions, making the place radiant and festive. Above, the seven worlds should be depicted in detail, and within the pavilion, renounced Brahmins should be seated and honored. Their seats should be arranged in proper order, and a special, divine seat should be prepared for the speaker. The speaker should face north, while the listener faces east; but if the speaker faces east, then the listener should face north. Alternatively, the east is to be known as the place between the worshipped and the worshipper; for the listeners’ arrival, this is the prescription of those wise in place and time. The speaker must be a detached, Vaishnava Brahmin, purified by Vedic study, skilled in illustration, steadfast, and utterly free from desire. Those confused by many doctrines, attached to sense pleasures, or holding heretical views—even if learned—should not be chosen for the recitation of Śuka’s scripture. Beside the main speaker, another learned scholar should be placed to assist: one who can resolve doubts and is devoted to enlightening the people. Before the day begins, the speaker should shave in observance of the vow; at sunrise, after this is done, he should perform purification and bathing. Each day, after briefly performing his own sandhyā and other daily rites with care, he should worship the remover of obstacles, so that the narration proceeds without hindrance. Having satisfied the ancestors for purification, he should perform atonement, then create a sacred mandala and establish Hari there. With a mantra dedicated to Krishna, he should perform ritual worship in the proper order; after circumambulating and prostrating, he should recite praises 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." Then, the worship of the Śrīmad Bhāgavatam itself should be performed with great care, following the prescribed method, with affection, incense, and lamps. Afterward, holding a coconut, salutations should be offered, and praise recited with a cheerful heart: "This scripture, known as the Śrīmad Bhāgavatam, is truly 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 completely fulfilled by You. Without any obstacles, may this rite proceed; I am Your servant, O Keśava." Having spoken thus in a humble voice, the speaker should then be honored, adorned with garments and ornaments, and, after the worship, praised with devotion.