To properly honor the sacred recitation of the Śrīmad Bhāgavatam, a splendid pavilion should be prepared, adorned with fruits, flowers, and fresh leaves. A canopy should be stretched above, and flags raised in all four directions, making the place radiant with beauty and abundant wealth. Above this assembly, the seven worlds are to be depicted in detail, and within these representations, renounced Brahmins should be shown seated and awakened. The seats for these Brahmins must be arranged in proper order, and a special, divine seat should be set aside for the main speaker. The speaker is to face north, while the listener faces east; if the speaker faces east, then the listener should turn north. Alternatively, the east is to be regarded as the sacred space between the worshipped and the worshipper, a prescription given by those wise in the matters of time and place, for the proper arrival of listeners. The chosen speaker must be a detached Vaiṣṇava Brahmin, purified by study of the Vedas, skilled in illustrating teachings with examples, steadfast, and utterly free from worldly desires. Those who are confused by many doctrines, attached to sensuality, or who hold heretical views—even if learned—should not be permitted to recite the scripture of Śuka. Alongside the speaker, another such scholar should be present to assist, one who can resolve doubts and is devoted to enlightening the assembly. Before sunrise on the day of the recitation, the speaker should shave as a sign of the vow, then bathe and purify himself at dawn. Each day, after briefly performing his own sandhyā and daily rites with care, he should worship the Lord of Obstacles, seeking the removal of any hindrances to the narration. After satisfying the ancestors for purification, he should perform atonement, prepare a sacred mandala, and establish Lord Hari there. With a mantra dedicated to Krishna, the speaker should perform worship in the proper order. After circumambulating and prostrating, he should recite hymns of praise 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 this ocean of becoming.” Next, the Śrīmad Bhāgavatam itself should be worshipped with care and devotion, according to the prescribed method, with offerings of incense and lamps. After this, holding a coconut, salutations should be offered, and praise recited with a cheerful heart: “This scripture, 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 obstacles, may this be accomplished; I am Your servant, O Keśava.” Having spoken thus in humility, the assembly should honor the speaker by adorning him with garments and ornaments, and praise him after the worship. “O boar-formed, awakened one, expert in all scriptures, by the revelation of this narrative, destroy my ignorance,” they should say. Then, 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 prevent any interruption of the narration, and they should recite the twelve-syllable mantra of Hari. After bowing to and honoring Brahmins, Vaiṣṇavas, and others who perform kīrtana, and giving them instructions, one may take one’s seat. Setting aside concerns for wealth, possessions, home, and children, with the 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 should be observed for two ghaṭikās, and after the narrative, Vaiṣṇavas should perform kīrtana. To maintain mastery over the body, a light meal that brings comfort should be taken; the seeker of the narrative should eat havis food only once. If able, one may fast for seven nights and listen, or, if needed, may take ghee or milk for comfort. Alternatively, one may subsist on fruit or eat only once; whatever is manageable should be done to support attentive listening. Eating is considered preferable for those listening to the narrative; fasting is not recommended if it risks interrupting the narration. O Nārada, hear now the rules for those undertaking this seven-day vow: those not initiated into Viṣṇu have no eligibility to listen to the narrative. The vow-observer should practice celibacy, sleep on the ground, eat from leaves, and partake of food only after the narrative is completed each day. Foods to be avoided include split pulses, honey, oil, heavy or impure, or stale items. One observing the vow should keep far from desire, anger, intoxication, pride, envy, greed, hypocrisy, delusion, and hatred. The vow-holder should not speak ill of Vedic scholars, Vaiṣṇavas, brāhmaṇas, teachers, cows, those observing vows, women, kings, or great souls. Nor should they converse 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-observer should practice truthfulness, purity, compassion, silence, simplicity, humility, and generosity of mind. This story is especially to be heard by the poor, the wasting, the sick, the unfortunate, those engaged in sinful acts, the childless, and those desiring liberation. Women who do not conceive, whose children die, who are barren, who have lost a child, or who suffer miscarriage should carefully listen to this story. When this divine, most excellent story is heard according to the prescribed method by such persons, it yields inexhaustible merit, bestowing the fruit of millions of sacrifices. Having thus performed the vow, one should conclude it properly, just as those desiring results perform the Janmāṣṭamī vow.