In the sacred tradition, it is told that just as the people of Ayodhya were united with Rama in ages past, so too did Krishna lead His devotees to Goloka—a realm unattainable even for yogis. This world, beyond the reach of the sun, moon, or perfected beings, was granted to those who simply listened to the glorious narration of the Bhagavata. Indeed, we declare: what radiant fruit can be gathered from seven-day sacrifices in stories? For those who have imbibed the syllables of Gokarna’s tale with their ears, even those unborn in the womb are freed from the cycle of birth. Neither consuming only wind, water, and leaves, nor the most severe austerities or fierce penances accumulated over lifetimes, nor the practices of yoga, can grant that exalted state which is attained by hearing the seven-day narration of the Bhagavata. Even the sage Shandilya, lord among sages and resident of 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 the rites for ancestors, it brings satisfaction to them; by daily recitation, one attains liberation and does not return to worldly existence. Now, the Kumāras spoke: “We shall explain the procedure for the seven-day hearing of the Śrīmad Bhāgavata. It is remembered that this rite is generally accomplished with companions and wealth.” One should summon an astrologer, carefully inquire about the auspicious time, and arrange the necessary 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; those should be left aside entirely. Other companions should be appointed there, and those who are diligent. In each region, the 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—understand that their instruction should be ensured. In every region, those detached Vaishnavas who are eager for kirtan—letters should be sent to them, and their writing is thus prescribed. The gathering of the virtuous will occur for seven nights, which is very rare; and here, the narration will be of a unique and unprecedented flavor. Those who are eager to drink the nectar of the Śrīmad Bhāgavata, you all 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 them 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. It 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 who are confused by many doctrines, attached to women, or proponents of heretical views, should be avoided in the recitation of Shuka’s scripture, even if they are 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. 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.” Having spoken thus in a humble voice, one should then honor the speaker, adorning him with garments and ornaments, and after the worship, praise him: “O boar-formed, awakened one, expert in all scriptures, by the revelation of this narrative, destroy my ignorance.” After this, a vow should be undertaken joyfully for one’s own welfare, and it must be observed for seven nights, according to one’s capacity. Thus, the procedure for the sacred seven-day recitation is established, promising liberation and the highest bliss for all who participate.