With a humble voice, one should first speak and then honor the speaker, adorning him with fine garments and ornaments. After such worship, words of praise should be offered to him. Turning to the divine, one may pray, “O awakened one, O Lord in the form of the boar, knower of all scriptures, by the revelation of this sacred narrative, please dispel my ignorance.” After these preparations, a vow should be joyfully undertaken for one’s own welfare and observed for seven nights, according to one’s capacity. To ensure the narration proceeds without interruption, five Brahmins should be specially chosen, and they should recite the twelve-syllable mantra of Hari throughout. With reverence, one should bow to and honor Brahmins, Vaiṣṇavas, and those who perform kīrtana, giving them appropriate instructions before taking one’s own seat for the story. All concerns for wealth, possessions, home, and children are to be set aside. With a mind absorbed in the narrative and pure intent, one attains the highest benefit. The recitation should begin at sunrise and continue for three and a half watches of the day, delivered steadily and properly by a wise person. At midday, a pause of two ghaṭikās is observed, during which Vaiṣṇavas perform kīrtana. For bodily steadiness, a light meal that brings comfort is taken; the listener should eat havis food only once per day. If able, one may fast for the seven nights and then listen, or, if needed, may take ghee or milk for comfort. Alternatively, one may subsist on fruit or eat only once—whatever is manageable, so that listening is not hindered. Indeed, eating is preferable for those intent on hearing the narrative; fasting is not recommended if it interrupts the sacred storytelling. O Nārada, listen to the rules for those undertaking the seven-day vow: only those who are initiated into Viṣṇu may listen to the narrative. Observing celibacy, sleeping on the ground, eating from leaves, and taking food only after the day’s narration—these are to be practiced daily. One should avoid split pulses, honey, oil, heavy foods, and anything impure or stale. The observer of this vow must keep far from desire, anger, intoxication, pride, envy, greed, hypocrisy, delusion, and hatred. They must not speak ill of Vedic scholars, Vaiṣṇavas, Brahmins, teachers, cows, those observing vows, women, kings, or great souls. They should avoid conversing with women during their period, outcastes, foreigners, the fallen, those outside the Vedic fold, haters of the twice-born, or those opposed to the Vedas. Truthfulness, purity, compassion, silence, simplicity, humility, and generosity of mind are to be practiced. The poor, the sick, the afflicted, those engaged in sinful acts, the childless, and those desiring 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 suffer miscarriage should also listen with care. When the narrative is heard according to these prescriptions, it brings inexhaustible merit, bestowing the fruit of millions of sacrifices. After completing the vow, one should perform the concluding rites, just as those seeking results perform the Janmāṣṭamī vow. For the destitute but devoted, the concluding rite is not insisted upon; simply hearing with a desireless, Vaiṣṇava heart is purifying. Once the sacrifice of narration is completed, both the book and the speaker should be worshipped with devotion by the listeners. Sacred basil garlands are then given to the listeners, and kīrtana with mṛdaṅga and cymbals resounds. Shouts of victory, words of reverence, and the blowing of conch shells should be arranged, along with gifts of wealth and food to Brahmins and beggars. If the listener is detached, singing and instrumental music should be performed the next day; if a householder, a fire sacrifice should be performed for the purification of actions. For each verse, offerings of sweet rice, honey, ghee, and sesame mixed with other ingredients are to be made, especially for the Tenth Canto. Alternatively, the fire offering may be performed with the Gāyatrī mantra, for the Purāṇa is of the same essence as the Supreme. If unable to perform the fire offering, one should give the materials for it to others, to remove obstacles and correct deficiencies or excesses. To pacify any faults, the thousand names of the Lord should be recited, for nothing is greater, and by this, all becomes fruitful. Afterwards, twelve Brahmins should be fed with sweet rice and honey, and gold and a cow should be given to complete the vow. If able, a lion of gold weighing three palas should be fashioned, and the sacred book, beautifully written, should be placed there. The teacher, self-controlled and worthy of worship, should be honored with the proper offerings: invitation, due gifts, clothing, ornaments, fragrances, and more. If a wise person gives these to the teacher, he becomes freed from worldly bonds; thus, by performing the prescribed rites, all sins are removed. This auspicious Purāṇa, the Śrīmad Bhāgavata, bestows the results of righteousness, desire, wealth, and liberation—of this there is no doubt. The Kumāras then concluded, “All has been told to you; what more do you wish to hear? For the Śrīmad Bhāgavata itself grants both enjoyment and liberation.” Sūta continued: Having spoken thus, those great souls recited the Bhāgavata narrative, which destroys all sins, brings merit, and bestows both enjoyment and liberation. For seven days, all beings with controlled minds listened as prescribed. When the narration was complete, they praised the Supreme Person, the best among the gods.