To prepare oneself for hearing the sacred narration, it is prescribed that cows be given as gifts, signifying generosity and purity. At the very beginning, Ganapati, the remover of all obstacles, should be worshipped, ensuring the path ahead is clear and auspicious. Water pots are then installed, and the guardians of the directions are honored, along with the boy-deity who protects the field, the Yoginis, and the Mothers, invoking their blessings for the ceremony. The tulasi plant, the planets, Vishnu, and Shankara are worshipped, and with deep reverence, the World-Mother is honored using the nine-syllabled mantra. The sacred Bhāgavata book itself is worshipped with all offerings, and the Goddess’s embodiment in words is honored through beautiful and auspicious letters. To remove any obstacles to the narration, a learned Brahmin is chosen, and both the nine-syllabled mantra and the Saptaśatī hymn are recited. After circumambulating and offering salutations, a hymn is recited: “O Kātyāyanī, Great Power, Bhavānī, Sovereign of the Worlds.” Prayers follow, beseeching the Compassionate One to lift the devotee from the ocean of worldly existence, and asking the Mother of the Universe—worshipped by Brahma, Vishnu, and Shiva—to be gracious. The Goddess is then implored to grant the boon that the devotee’s mind desires, and, having prayed thus, the devotee listens to the story with a steady mind. The narrator is to be honored, regarded as Vyasa himself, adorned with garlands, ornaments, cloth, and other auspicious items, and then respectfully requested to begin. The listener bows to the knower of all scriptures and histories, the embodiment of Vyasa, praying: “Dispel the dense darkness within by the moonrise of the story.” For nine days, prescribed observances are followed: first, after seating and honoring Brahmins and others, the devotee sits down to listen. During these days, one listens attentively, seeking the fruits of dharma, wealth, pleasure, and liberation, setting aside heavy thoughts of home, children, and spouse. The recitation begins at sunrise and continues until just a little of the sun remains; after a brief rest, the wise have the recitation done at midday. For mastery over bodily urges, light food is recommended, and one desiring the story eats havis food only once. Alternatively, one may subsist on fruits, milk, or clarified butter, always ensuring nothing hinders the story. The discipline for those devoted to hearing the story is now declared: those who perceive divisions among Brahma, Vishnu, and Maheshvara, who lack devotion to the Goddess, who are heretics, violent, wicked, hostile to Brahmins, or atheists, are not fit to hear the story. Those greedy for Brahminical wealth, for others’ wives or property, or for divine wealth, have no right to listen. A celibate, who sleeps on the ground, speaks the truth, and controls his senses, should eat at the story’s conclusion, with self-restraint, from a leaf plate. Observing the vow, one should avoid eggplant, bottle gourd, oil, split pulses, honey, burnt food, stale food, and food prepared with ill intent. Meat, lentils, food seen by a menstruating woman, garlic, radish, asafoetida, onion, and coriander should not be eaten. Pumpkin, leafy greens, and similar foods are also to be renounced, along with desire, anger, pride, greed, hypocrisy, and arrogance. One should not converse with haters of Brahmins, outcastes, dog-eaters, Yavanas, Chandalas, menstruating women, or those outside the Vedas. Nor should one listen to slander of the Vedas, cows, teachers, Brahmins, women, kings, the great, gods, or devotees of the gods. Instead, humility, straightforwardness, purity, compassion, measured speech, and a noble mind should be practiced. Whether barren, having only one child, unfortunate, whose child has died, poor and without offspring, or a woman whose pregnancy ended prematurely—any of these may listen to the story with devotion. Whoever desires dharma, wealth, pleasure, or liberation without effort should diligently listen to the Bhāgavata of the Goddess. The days spent hearing this story are equal to days spent in ritual sacrifices; whatever is given, offered, or recited during them yields infinite rewards. Thus, one observes this vow for nine days and then performs its conclusion, as is done in the great aṣṭamī vow, by those desiring its fruits. Even those without desire become purified and attain liberation simply by hearing, for the supreme Goddess grants both enjoyment and liberation. Daily, the book and the speaker are to be worshipped, and the offering given by the speaker should be accepted with devotion. Whoever daily worships, feeds, and prays to young girls, married women, and Brahmins undoubtedly attains success. At the conclusion, one may recite the thousand names of Gāyatrī or Viṣṇu, to remove all faults. By remembering and uttering His name, any deficiency in austerities, sacrifices, or rites is made complete; therefore, Viṣṇu should be praised. A fire offering is performed at the conclusion with the seven hundred mantras of the Goddess, or with the root mantra of the Devī Māhātmya, or with the nine-letter mantra. Alternatively, the fire offering may be performed with Gāyatrī, using rice pudding with ghee, for this Bhāgavata is declared to be permeated by Gāyatrī. One should properly please the speaker with garments, ornaments, and wealth; when the speaker is pleased, all deities are pleased. Brahmins are to be fed with devotion and satisfied with gifts, for they are embodiments of the gods on earth, and when they are pleased, one’s desired fruits are attained. Married women and young girls should also be fed with devotion to the Goddess, and after giving them gifts, one should pray for success. Other gifts may also be given—gold, cows that give milk, horses, elephants, and land; for such a giver, the reward will be inexhaustible.