At the break of dawn, the sacred narration began, its recitation continuing steadily for three and a half watches of the day. A wise and composed speaker would carry the story forward, his voice unwavering, as the sun rose and journeyed across the sky. When midday arrived, a pause was observed for two ghaṭikās, allowing a moment of rest. During this interlude, the Vaiṣṇavas gathered to perform kīrtana, singing the Lord’s glories with devotion. To maintain mastery over the body and mind, those seeking to hear the narrative would partake of a light, comforting meal—havis food, taken only once. If able, one might fast for seven nights before listening, or else, drink ghee or milk to listen comfortably. Alternatively, some would subsist on fruit or eat only once a day, choosing whatever was easily accomplished to aid their attentive listening. Yet, it was advised that eating be preferred for listeners; fasting should not be allowed to interrupt the flow of the sacred story. O Nārada, the rules for those undertaking the seven-day vow were then explained. Only those initiated into Viṣṇu were eligible to listen; others were not. Observing celibacy, sleeping on the ground, eating from leaves, and partaking of food only after the day’s narration—these were daily practices for one observing the vow. Such a person would avoid split pulses, honey, oil, heavy or impure foods, and anything stale. They would keep far away from desire, anger, intoxication, pride, envy, greed, hypocrisy, delusion, and hatred. Those reciting the stories would refrain from speaking ill of Vedic scholars, Vaiṣṇavas, brāhmaṇas, teachers, cows, vow-observers, women, kings, and great souls. They would not 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, they would practice truthfulness, purity, compassion, silence, simplicity, humility, and generosity of mind. The poor, the wasting, the sick, the unfortunate, those engaged in sinful acts, the childless, and those desiring liberation were encouraged to listen to this story. Women who did not conceive, whose children died, who were barren, who had lost a child, or suffered miscarriage were also urged to hear it with care. When the story was heard according to the prescribed method by such persons, it yielded inexhaustible merit. This divine, most excellent story bestowed the fruit of millions of sacrifices. Having performed the vow, one should complete its conclusion, just as those desiring results conclude the Janmāṣṭamī vow. For the destitute but devoted, there was generally no insistence on the concluding rite; for they were purified simply by hearing, being desireless Vaiṣṇavas. Upon completion of the sacrifice of narrating the story, the book and the speaker were worshipped with great devotion by the listeners. Garlands of sacred basil were given, and melodious kīrtana was performed with mṛdaṅga and cymbals. Shouts of victory rang out, words of reverence resounded, and the conch shells were blown. Wealth and food were distributed to brāhmaṇas and beggars. If the listener was detached, singing and instrumental music would be performed the next day; if a householder, a fire sacrifice would be conducted for purification of actions. For each verse, offerings of sweet rice, honey, ghee, and sesame mixed with other ingredients were made, especially for the Tenth Canto. Alternatively, the fire offering could be performed with the Gāyatrī mantra, in full concentration, recognizing the Purāṇa as of the same essence as the Supreme. If unable to perform the fire offering, a wise person would give the materials for it to others, seeking the attainment of its result and removal of obstacles and deficiencies. To pacify faults, the thousand names of the Lord were recited, making everything fruitful, for nothing was greater than this. Afterwards, twelve brāhmaṇas were fed with sweet rice and honey, and gold and a cow were given to complete the vow. If able, one would fashion a lion of gold weighing three palas, and there place the book written in beautiful script. The teacher was honored with proper offerings, beginning with invitation and including all attendant rites, gifts, clothing, ornaments, fragrances, and the like, to the self-controlled and worthy of worship. If a wise person gave this to the teacher, he became freed from the bonds of worldly existence; thus, by performing the prescribed rite, all sins were removed. This auspicious Purāṇa, the Śrīmad Bhāgavata, bestowed results—it was certainly the means for attaining righteousness, desire, wealth, and liberation, without doubt. The Kumāras then said, “Thus, everything has been told to you; what more do you wish to hear? The Śrīmad Bhāgavata itself grants both enjoyment and liberation.” Sūta continued: after speaking thus, those great souls recited the Bhāgavata narrative, which destroys all sins, is meritorious, and bestows both enjoyment and liberation. For seven days, all beings with controlled minds listened as prescribed, and then praised the Supreme Person, the best among the gods. At the end of that, the strength of knowledge, detachment, and devotion became supreme; a youthful vigor arose, enchanting all beings. Nārada, having achieved his purpose and fulfilled his own desire, was overwhelmed with supreme bliss, his whole body thrilled. Having attentively heard the narrative, Nārada, beloved of the Lord, with hands joined and voice choked with love, addressed the Kumāras: “I am blessed, I am favored by you, who are full of boundless compassion. Today, I have attained the Lord, Hari, the remover of all sins. Among all religious practices, I consider hearing to be the best, O ascetics, for by hearing alone, one attains Kṛṣṇa, who dwells in Vaikuṇṭha.” As the eminent Vaiṣṇava Nārada was speaking thus, Śuka, the lord of yogis, arrived there, wandering about.