daksinam gurave dadyad
rtvigbhyas ca yatharhatah
annadyenasva-pakams ca
prinayet samupagatan
daksinam—some contribution of money or gold; gurave—unto the spiritual master; dadyat—one should give; rtvigbhyah ca—and to the priests engaged by the spiritual master; yatha-arhatah—as far as possible; anna-adyena—by distributing prasada; asva-pakan—even to the candalas, persons habituated to eating the flesh of dogs; ca—also; prinayet—one should please; samupagatan—because they have assembled there for the ceremony.
One should satisfy the spiritual master and assistant priests by giving them cloth, ornaments, cows and also some monetary contribution. And by distributing prasada one should satisfy everyone assembled, including even the lowest of men, the candalas [eaters of dog flesh].
In the Vedic system, prasada is distributed, as recommended here, without discrimination as to who may take the prasada. Regardless of whether one be a brahmana, sudra, vaisya, ksatriya, or even the lowest of men, a candala, he should be welcome to accept prasada. However, when the candalas, the lower class or poorer class, are taking prasada, this does not mean that they have become Narayana or Visnu. Narayana is situated in everyone’s heart, but this does not mean Narayana is a candala or poor man. The Mayavada philosophy of accepting a poor man as Narayana is the most envious and atheistic movement in Vedic culture. This mentality should be completely given up. Everyone should be given the opportunity to take prasada, but this does not mean that everyone has the right to become Narayana.

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