The soul who had departed from this world undertook a profound practice: for seven nights, while fasting, he listened intently to the sacred narration, immersing himself in deep contemplation and unwavering concentration. Through this intense process of hearing and reflection, it became clear that knowledge without firm foundation is easily lost, neglect destroys the power of attentive listening, doubt erodes the potency of mantras, and a distracted mind spoils the recitation of sacred texts. Similarly, places not dedicated to Viṣṇu lose their sanctity, rituals performed for the unworthy fail, charity given to those ignorant of scripture is wasted, and families are ruined by misconduct. Yet, when one holds steadfast faith in the words of the guru, cultivates humility, conquers the faults of the mind, and listens with unwavering attention, the true fruit of hearing is attained. The reward for such devotion is nothing less than residence in Vaikuṇṭha, the divine realm, for all who participate in the narration. O Gokarṇa, Govinda himself will bestow upon you Goloka, the highest abode. With these words, the devotees of Hari departed for Vaikuṇṭha, their goal fulfilled. In the following month, Gokarṇa once again recited the sacred story, and the listeners gathered for another seven nights of attentive hearing. O Nārada, listen to what transpired at the conclusion of this second narration. Hari himself appeared, accompanied by his devotees and celestial chariots, filling the air with cries of victory and salutations. Out of joy, Hari sounded the Pāñcajanya conch and lovingly embraced Gokarṇa, making him equal to himself. Instantly, Hari transformed the other listeners, giving them the dark hue of rain clouds, dressing them in yellow silk, crowning them, and adorning them with earrings. Even those villagers born among horse-keepers and outcastes were placed in celestial chariots by Gokarṇa’s grace. All those sent to the realm of Hari—where yogis aspire to go—joined Gokarṇa in Goloka, the beloved abode of the cowherds. Pleased by the devotion shown through hearing these stories, the Lord who cherishes his devotees departed. Just as the residents of Ayodhya were united with Rama in ages past, so too were these listeners led by Krishna to Goloka, a realm difficult even for yogis to attain. They entered that world where neither sun nor moon nor perfected beings ever reach, all through the power of hearing the glorious Bhagavata. It is declared: what radiant fruit is gathered by seven-day sacrifices in stories! For those who have absorbed the syllables of Gokarṇa’s tale, even those in the womb are freed from rebirth. By consuming only wind, water, and leaves, by severe austerities and prolonged penances, and by yogic practices, one cannot attain that state which is reached simply by hearing the seven-day narration. Even the sage Shandilya, lord among sages, residing in Citrakuta, recites this sacred history, immersed in the bliss of Brahman. This narration is supremely pure; hearing it even once destroys the mass of sins. When used in a śrāddha, it brings satisfaction to the ancestors. By daily recitation, liberation is attained and there is no return to this world. Now begins the sixth chapter, the glory of the Śrīmad Bhāgavata, and the Kumāras speak: “We shall now explain the procedure for the seven-day hearing. It is remembered that this rite is generally accomplished with companions and wealth.” One should summon an astrologer, carefully inquire about the auspicious time, and arrange resources as one would for a wedding. The months of Nabhas, Āśvina, Urja, and Mārgashīrsha are pure and auspicious for beginning the narration, promising liberation for the listeners. Other months are to be avoided by Brahmins, and diligent companions should be appointed. In each region, messages should be sent out with effort, inviting householders to attend the narration. Some stories and praises of Hari may be distant; nevertheless, women, Shudras, and others should be ensured instruction. In every region, detached Vaishnavas eager for kirtan should be invited, letters sent, and their participation prescribed. The gathering of the virtuous will occur for seven nights, a rare event, and the narration itself will be of unique and unprecedented flavor. Those eager to drink the nectar of the Śrīmad Bhāgavata should quickly come, devoted to love. Even if space is lacking for a day, attendance should be ensured in every way, for even a moment here is rare. Arrangements should be made with humility, providing accommodations for all visitors. Whether at a sacred place, in the forest, or at home, listening is esteemed; wherever the earth is spacious, that is a suitable place for narrating these stories. Purification and cleansing of the ground should be done, smearing and decorating with minerals; household items are to be set aside. After five days, with effort, the coverings should be cleaned, and a lofty pavilion constructed, adorned with banana trunks. The pavilion should be splendidly decorated with fruits, flowers, leaves, and a canopy; flags raised in all four directions, making it radiant with abundant wealth. Above, the seven worlds should be depicted in detail, and renounced Brahmins seated and awakened. First, their seats should be arranged in order, and a special divine seat prepared for the speaker. The speaker should face north, the listener east; or, if the speaker faces east, the listener should face north. Alternatively, the east direction is prescribed as the place between worshipped and worshipper, facilitating the listeners’ arrival. The speaker should be a detached, Vaishnava Brahmin, purified by Vedic scriptures, skilled in examples, steadfast, and utterly free from desire. Those confused by many doctrines, attached to women, or proponents of heretical views should be avoided in the recitation of Shuka’s scripture, even if learned. Thus, the sacred procedure for the seven-day hearing of the Śrīmad Bhāgavata is revealed, promising liberation and divine reward for all who participate with devotion, humility, and unwavering attention.