One who undertakes the sacred vow of reciting these divine stories must observe great care and reverence. Such a person should refrain from speaking ill of Vedic scholars, Vaiṣṇavas, brāhmaṇas, teachers, cows, those who keep vows, women, kings, and great souls. The vow-bearer must avoid conversation with women during their period, outcastes, foreigners, the fallen, those outside the Vedic tradition, those who hate the twice-born, and those opposed to the Vedas. With steadfastness, the reciter is to practice truthfulness, purity, compassion, silence, simplicity, humility, and generosity of mind. These stories are especially to be heard by the poor, the wasting, the sick, the unfortunate, those who have strayed into sinful acts, the childless, and all who desire liberation. Women who have not conceived, whose children have passed away, who are barren, who have lost a child, or who have suffered miscarriage should carefully listen to these stories. When this sacred narrative is heard in the prescribed manner by such persons, it grants inexhaustible merit—the fruit of millions of sacrifices is bestowed by this most excellent and divine story. Upon completion of the vow, one is to conclude it in the proper manner, just as those seeking results perform the Janmāṣṭamī vow. Yet, for those who are destitute but devoted, there is generally no insistence on the concluding rite; for such desireless Vaiṣṇavas are purified simply by hearing. When the sacrifice of narrating the story comes to an end, the listeners should worship both the book and the speaker with great devotion. Garlands of sacred basil are to be offered to the listeners, and melodious kīrtana resounding with mṛdaṅga and cymbals should fill the air. The celebration continues with shouts of victory, words of reverence, and the blowing of conch shells; gifts of wealth and food are to be distributed to brāhmaṇas and beggars. If the listener is detached, singing and instrumental music are to be performed the next day. If the listener is a householder, a fire sacrifice is to be conducted for the purification of actions. At each verse, one should offer, by the proper method, sweet rice, honey, ghee, and sesame mixed with other ingredients—especially for the verses of the Tenth Canto. Alternatively, one may perform the fire offering with the Gāyatrī mantra, with full concentration, for the Purāṇa is of the same essence as the Supreme. If one is unable to perform the fire offering, a wise person should give the necessary materials to others so that the intended result is attained, removing all obstacles and imbalances. To pacify any faults, the thousand names of the Lord should be recited, for by this, all becomes fruitful—nothing is greater than this. Afterwards, twelve brāhmaṇas are to be fed with sweet rice and honey, and gold and a cow are to be given to complete the vow. If able, one should fashion a lion of gold weighing three palas, and upon it place the book, beautifully inscribed. The teacher, self-controlled and worthy of worship, should be honored with all appropriate offerings—beginning with invitation and including gifts, clothing, ornaments, fragrances, and the like. If a wise person gives this to the teacher, he becomes freed from the bonds of worldly existence; thus, by performing the prescribed rite, all sins are removed. This auspicious Purāṇa, the Śrīmad Bhāgavata, truly bestows results. It is the means for attaining righteousness, desire, wealth, and liberation—there is no doubt. The Kumāras then declared, “Thus, everything 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—a story which destroys all sins, is meritorious, and bestows both enjoyment and liberation. For seven days, all beings, their minds controlled, listened as prescribed, and then they praised the Supreme Person, the best among the gods. At the conclusion, the strength of knowledge, detachment, and devotion became supreme, and a youthful vigor arose, enchanting all beings. Nārada, having achieved his purpose and fulfilled his heart’s desire, was overwhelmed with supreme bliss, his whole body thrilled with joy. Thus, having attentively heard the narrative, Nārada—the Lord’s beloved—joined his hands, his voice choked with love, and addressed the assembly: “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 Nārada spoke, the eminent Śuka, lord of yogis, arrived, wandering as he pleased. At that very moment, the sixteen-year-old son of Vyāsa, the moon of the great ocean of knowledge, entered. At the close of the discourse, fulfilled in his own realization, he began to recite the Bhāgavata with love, slowly and gently. Seeing him, the assembly, perceiving his supreme brilliance, immediately rose and offered him the great seat. The sage among the gods honored him with affection, and, seated comfortably, Śuka spoke: “Listen to my pure words.” Śuka declared, “The Bhāgavata is the ripened fruit of the wish-fulfilling tree of the Vedas, imbued with nectar flowing from the mouth of Śuka. O connoisseurs and sensitive souls on earth, repeatedly drink the essence of the Bhāgavata. In this Śrīmad Bhāgavata, composed by the great sage, all deceitful religion is cast aside; it is meant for the pure-hearted, free from envy. The true, beneficial reality is revealed here, uprooting the threefold miseries. What need is there for other scriptures? Here, the Lord is immediately bound in the hearts of the sincere, eager to listen. The Śrīmad Bhāgavata, the crest-jewel of Purāṇas, is the treasure of the Vaiṣṇavas; in it, the supreme, spotless knowledge of the paramahaṃsas is sung. Here, actionless knowledge, together with wisdom, detachment, and devotion, is revealed. By hearing, reciting, and deeply contemplating it with devotion, a person is liberated. In heaven, in Satya-loka, on Kailāsa, or in Vaikuṇṭha, this taste is not found; therefore, O fortunate ones, always drink it—never let it go.” Sūta continued: As Bādarāyaṇa (Vyāsa) was thus speaking in the assembly, Hari himself appeared there, surrounded by Prahlāda, Bali, Uddhava, Arjuna, and others. Nārada, the sage among the gods, honored him and his companions. Seeing Hari, radiant and seated on the exalted seat, they began to sing his praises at the forefront. Then Śiva with Pārvatī, and Brahmā upon his lotus seat, also arrived to witness the glorification. Prahlāda held cymbals, Uddhava played the bell with lively movement, Nārada took up his vīṇā, skilled in melody, and Arjuna became the leader of the tune. Indra played the mṛdaṅga, exclaiming, “Victory! Victory! How skillful you are, O Kumāras, in this praise!” At the front, Vyāsa’s son, Śuka, recited with flowing composition. In the midst of all, Hari, Śiva, and Brahmā danced together, shining like actors among the most radiant devotees. Witnessing this extraordinary glorification, even though pleased, Hari spoke these words.