In preparation for the sacred narration, a wise and learned scholar is chosen as the principal speaker, and beside him, another scholar is seated—one who is skilled in resolving doubts and deeply committed to enlightening the assembly. Before dawn, the speaker shaves his head as a mark of his vow, and at sunrise, he bathes and purifies himself thoroughly. Each day, after briefly performing his own sandhyā and other prescribed rites with care, the speaker worships the Lord of Obstacles, seeking the removal of any hindrances to the narration. He satisfies his ancestors through appropriate offerings for purification, performs acts of atonement, and prepares a sacred mandala, establishing Hari there with reverence. With mantras dedicated to Krishna, he performs the ritual worship in proper order. After circumambulating and offering prostrations, he concludes the worship with hymns of praise, praying, “O ocean of compassion, lift me, who am submerged in the sea of worldly existence, wretched and bound by the delusion of karma, from this ocean of becoming.” Next, he worships the Śrīmad Bhāgavatam itself with affection and care, following the prescribed method, offering incense and lamps. Holding a coconut, he offers salutations and, with a joyful heart, recites words of praise: “This scripture, known as the Śrīmad Bhāgavatam, is indeed Krishna Himself, manifest before us. O Lord, I have accepted You for the purpose of liberation from the ocean of worldly existence. My cherished desire has been entirely fulfilled by You. May this narration proceed without obstacle; I am Your servant, O Keśava.” Having spoken thus in humility, he honors the speaker, adorning him with garments and ornaments, and offers him praise after the worship. He prays, “O Boar-formed, awakened one, expert in all scriptures, by the revelation of this narrative, destroy my ignorance.” With this, the vow is undertaken joyfully for one’s own welfare, to be observed for seven nights according to one’s ability. Five Brahmins are selected to ensure there is no interruption in the narration, and they recite the twelve-syllable mantra of Hari. The Brahmins, the Vaiṣṇavas, and all who perform kīrtana are honored and instructed, and only then does the seeker take his own seat. Casting aside all concerns for wealth, possessions, home, and children, the listener absorbs his mind in the sacred narrative, pure in intent, and thus attains the highest result. The narration begins at sunrise and continues for three and a half watches of the day, recited steadily by the wise speaker. At midday, there is a brief pause for two ghaṭikās, during which the Vaiṣṇavas perform kīrtana. To maintain control over the body, a light and comforting meal is taken; the seeker partakes of havis food only once. If able, one may fast for the seven nights and listen, or, if needed, drink only ghee or milk. Alternatively, one may subsist on fruit or eat only once—whatever is manageable should be done to support the hearing of the narrative. In fact, eating is preferable for listeners, for fasting is not recommended if it would interrupt the narration. O Nārada, hear the rules for those undertaking this seven-day vow: only those who have received initiation into Viṣṇu are eligible to listen. Observing celibacy, sleeping on the ground, eating from leaves, and taking food only after the narrative each day are recommended practices. The vow-observer should always avoid split pulses, honey, oil, heavy foods, and anything impure or stale. Furthermore, desire, anger, intoxication, pride, envy, greed, hypocrisy, delusion, and hatred must be kept far away. One must refrain from speaking ill of Vedic scholars, Vaiṣṇavas, brāhmaṇas, teachers, cows, those observing vows, women, kings, and great souls. Conversation should be avoided 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, the vow-observer should practice truthfulness, purity, compassion, silence, simplicity, humility, and generosity of mind. The poor, the suffering, the sick, the unfortunate, those engaged in sinful acts, the childless, and those who long for liberation are especially encouraged to hear this story. Women who do not conceive, whose children die, who are barren, who have lost a child, or who have suffered miscarriage should also listen with care. When this story is heard as prescribed, it yields inexhaustible merit; this divine, most excellent narrative bestows the fruit of millions of sacrifices. Having thus completed the vow, one should observe its conclusion, just as those desiring results observe the Janmāṣṭamī vow. For those who are destitute but devoted, the concluding rite is not insisted upon, for they are purified simply by hearing, being desireless Vaiṣṇavas. When the sacrifice of narrating the story is completed, the book and the speaker are worshipped with great devotion by the listeners. Garlands of sacred basil are offered to the listeners, and melodious kīrtana with mṛdaṅga and cymbals fills the air. Shouts of victory, words of reverence, and the sound of conch shells resound; wealth and food are distributed to brāhmaṇas and beggars. If the listener is detached, singing and instrumental music are performed the next day; if a householder, a fire sacrifice is conducted for the purification of actions. For each verse, one should offer, as prescribed, sweet rice, honey, ghee, and sesame mixed with other ingredients, especially for 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.