In preparation for a sacred gathering, a message was sent out to every region with great care and effort: the divine narration would take place here, and all householders were encouraged to come and participate. It was recognized that some stories of Hari and praises of Acyuta were not easily accessible in all places; therefore, special attention was to be given so that women, Shudras, and others who might otherwise be left out could also receive proper instruction. Messengers were to reach out to the detached Vaishnavas in every region, those who were eager for kirtan, inviting them through letters and requesting their contributions in writing. This assembly of the virtuous, rare and precious, would last for seven nights, and the narration to be held here would have a unique and unprecedented sweetness. To those who thirsted for the nectar of the Śrīmad Bhāgavatam, the call was clear: come quickly, filled with devotion and love. Even if, at any time, space was lacking—even for a single day—attendance was to be ensured by every possible means, for even a moment in such a gathering was most rare and precious. With humility, arrangements were to be made for all who came, providing accommodations for every visitor. Whether at a sacred place, in the forest, or at home, the act of listening was esteemed; wherever the earth was spacious enough, that was considered a suitable place for narrating these divine stories. The space was to be purified and cleansed, the ground smeared and decorated with minerals, and household items moved aside and placed in a corner. After five days, the coverings previously spread were to be cleaned with care, and a lofty pavilion constructed, adorned beautifully with banana trunks. This pavilion was to be splendidly decorated with fruits, flowers, and leaves, covered with a canopy, and flags raised in all four directions, making the place radiant with abundance. Above, the seven worlds were to be depicted in detail, and within the pavilion, renounced Brahmins were to be seated and awakened to the occasion. First, their seats were to be arranged in proper order, and for the speaker, a special divine seat was to be prepared. The speaker would face north and the listeners east; or, if the speaker faced east, the listeners would face north. Alternatively, the east was to be understood as the place between the worshipped and the worshipper, as prescribed by those wise in the ways of place and time. The speaker was to be a detached Vaishnava Brahmin, purified by Vedic knowledge, skilled in the use of examples, steadfast, and utterly free from worldly desires. Those who were confused by many doctrines, attached to women, or who held heretical views—even if learned—were to be avoided in the recitation of Shuka’s scripture. Beside the speaker, another learned scholar was to be seated to assist, one capable of resolving doubts and devoted to enlightening the people. Before the day began, the speaker would shave as part of the vow, and at sunrise, after this, he would perform his purification and bathing rituals. Each day, after briefly performing his own sandhya and other prescribed rites with care, he would worship the lord of obstacles to remove any hindrances to the narration. Having satisfied the ancestors for purification, he would perform atonement, create a mandala, and establish Hari there. With a mantra dedicated to Krishna, he would perform worship in the proper order, and after circumambulating and prostrating, he would recite praise at the end of the worship: “O ocean of compassion, lift me, submerged as I am in the sea of worldly existence, bound by the delusion of karma, from the ocean of becoming.” Thereafter, the worship of the Śrīmad Bhāgavatam itself would be performed with loving care, following the prescribed method, with offerings of incense and lamps. Then, holding a coconut, salutations would be offered, and praise recited with a cheerful heart. The scripture known as the Śrīmad Bhāgavatam was revered as Krishna Himself, manifest before all. “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 obstacles, may this be accomplished; I am Your servant, O Keśava.” Having spoken thus with humility, the speaker would be honored, adorned with garments and ornaments, and praised after worship: “O boar-formed, awakened one, expert in all scriptures, by the revelation of this narrative, destroy my ignorance.” Following this, a vow would be undertaken joyfully for one’s own welfare, observed for seven nights according to one’s capacity. Five Brahmins would be chosen to prevent any interruption to the narration, and they would recite the twelve-syllable mantra of Hari. Brahmins, Vaiṣṇavas, and those who performed kīrtana were to be bowed to, honored, and instructed, before each person took their own seat. All concerns for wealth, possessions, home, and children were to be set aside; with minds absorbed in the narrative and pure intent, the highest result would be attained. The narration would begin at sunrise and continue for three and a half watches of the day, recited properly and steadily by a wise person. At midday, a pause would be made for two ghaṭikās, and after the narrative, Vaiṣṇavas would perform kīrtana. To maintain mastery over bodily functions, a light meal that brought comfort would be taken; the seeker of the narrative would eat havis food only once. If able, one could fast for seven nights and then listen; or, after drinking ghee or milk, one might listen comfortably. Alternatively, one could subsist on fruit or eat only once—whatever was easiest, so that listening could continue without hindrance. It was considered preferable for those listening to the narrative to eat, for fasting was not recommended if it interrupted the narration. The rules for those undertaking the seven-day vow were then explained: only those initiated into Viṣṇu were eligible to listen to the narrative, O Nārada.