To prepare for the sacred recitation of the Śrīmad Bhāgavatam, one must begin with purification. The ground must be cleansed, carefully smeared, and beautified with auspicious minerals. All household items are to be removed from the space and set aside in a corner, ensuring the area is open and pure for the coming rites. After five days of such preparation, the previously laid coverings must be thoroughly cleaned with earnest effort. A lofty pavilion is then to be constructed—a grand structure, adorned with fresh banana trunks, signifying prosperity and festivity. This pavilion should be splendid, exquisitely decorated with an abundance of fruits, vibrant flowers, lush leaves, and a gracefully hung canopy. In all four directions, bright flags should be raised, making the entire assembly radiant with the signs of wealth and auspiciousness. Above the pavilion, one should create detailed depictions of the seven worlds, invoking the cosmic order. Within this sacred space, renounced Brahmins—wise and awakened—should be seated, their presence sanctifying the atmosphere. Their seats are to be arranged with care and order, and for the principal speaker of the Bhāgavatam, a special, divine seat must be prepared, honoring his role. When the time comes for the recitation, the speaker should face north and the listeners east; or, if the speaker faces east, the listeners should face north. Alternatively, the east is to be regarded as the sacred space between the worshipped and the worshipper, as prescribed by those learned in place and time, to ensure the best arrangement for the listeners’ arrival. The speaker chosen for this holy task should be a detached Vaishnava Brahmin, purified by Vedic study, skilled in illustrating truths with apt examples, steadfast in his discipline, and entirely free from worldly desires. Those who are confused by conflicting doctrines, attached to sensual pleasures, or who promote heretical views, should not be engaged in the recitation of Śuka’s scripture, even if they possess great learning. Beside the main speaker, another equally qualified scholar should be seated to assist—one adept at resolving doubts, committed to illuminating the lives of the listeners. On the first day, the speaker should shave before sunrise as a mark of his vow, and at dawn, after cleansing and bathing, he should perform his daily rites, including sandhya, with care. Worship of the lord of obstacles is essential to remove any hindrance to the narration. He must also honor his ancestors for purification and perform acts of atonement. A sacred mandala should be drawn, and Lord Hari invoked and established at its center. With a mantra dedicated to Krishna, the prescribed ritual of worship should be performed—circumambulating and prostrating, and finally reciting hymns of praise. With a heart full of devotion, the speaker should pray: “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.” Following this, the Śrīmad Bhāgavatam itself should be worshipped with utmost care and affection, as per the prescribed method, with offerings of incense and lamps. Holding a coconut in hand, salutations should be offered, and praises recited with a cheerful and grateful mind: “This scripture, the Śrīmad Bhāgavatam, is verily Krishna Himself, manifest before us. O Lord, I have accepted You to liberate me from the ocean of worldly suffering. My cherished wish has been fulfilled by You alone. May this sacred task proceed without obstacle, for I am Your servant, O Keśava.” Having thus spoken in humility, the speaker should be honored—adorned with garments and ornaments—and praised after the worship. With reverence, one should pray: “O boar-formed, awakened one, expert in all scriptures, by the revelation of this narrative, destroy my ignorance.” Thereafter, a vow should be undertaken joyfully for one’s own welfare, to be observed for seven nights according to one’s capacity. Five Brahmins should be selected to ensure the narration is uninterrupted, and they should recite the twelve-syllable mantra of Hari. After bowing to and honoring Brahmins, Vaiṣṇavas, and those who perform kīrtana, and giving them suitable instructions, one should then take one’s own seat. During this sacred period, all concerns for wealth, possessions, home, and family should be set aside. With a mind absorbed in the narrative and pure intent, one attains the highest result. The narration should 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 of two ghaṭikās should be observed, during which Vaiṣṇavas should perform kīrtana. For mastery over the body and mind, a light, comforting meal is recommended—havis food, taken only once. If one is able, fasting for the full seven nights is meritorious before listening; otherwise, drinking ghee or milk, or subsisting on fruit, or eating only once, are all acceptable. Whatever can be done with ease and devotion should be chosen for the sake of attentive listening. Indeed, for most, eating is preferable, for fasting that disrupts the narration is not advised. O Nārada, listen further to the rules for undertaking this seven-day vow: Only those initiated into Viṣṇu are eligible to listen to the narrative. The vow includes observing celibacy, sleeping on the ground, eating from leaves, and partaking of food only after the day’s narration is complete—these are to be practiced daily. Foods to be avoided include split pulses, honey, oil, heavy or impure fare, and anything stale. The one observing the vow must keep far from desire, anger, intoxication, pride, envy, greed, hypocrisy, delusion, and hatred. Speaking ill of Vedic scholars, Vaiṣṇavas, Brahmins, teachers, cows, those observing vows, women, kings, or great souls is strictly to be avoided. Conversation should not occur with women in their period, outcastes, foreigners, the fallen, those outside the Vedic fold, haters of the twice-born, or those opposed to the Vedas. Instead, the vow-keeper should practice truthfulness, purity, compassion, silence, simplicity, humility, and generosity of mind. The poor, the sick, the suffering, the unfortunate, those engaged in sinful acts, the childless, and those longing for liberation should all listen to this story. Women who do not conceive, whose children die, who are barren, who have lost a child, or who have suffered miscarriage, too, should carefully hear this sacred narrative. Thus, by following these instructions with devotion and discipline, the recitation of the Śrīmad Bhāgavatam becomes a sanctified and transformative event, bestowing blessings and liberation upon all who participate.