Just like in our temples, everywhere, we are daily feeding so many daridras. So many. In Los Angeles, in New York, and Māyāpur also, daily we are feeding five hundred to one thousand people. They are daridras. So that is the duty of every temple. There we're feeding not only Hindus and, only, but Muslims also. Anyone. Anyone come here and take prasādam. And the whole village is so satisfied with these activities. Temple means there must be sufficient foodstuff. Anyone who comes for foodstuff, he should be given.
So by worshiping Kṛṣṇa, these things automatically done. There is no need of extra endeavor. Parātma-niṣṭhā. This is called parātma-niṣṭhā. Etāṁ sa āsthāya parātma-niṣṭhā. Not only now; from time immemorial, all the temples in India, they have got sufficient foodstuff. Even at Nātha-dvāra, if you pay them only two anna or four annas, they'll give you so much nice prasādam. The two annas, four annas, the priestly order, they take. Otherwise, prasāda is distributed.
So by worshiping Kṛṣṇa . . . Kṛṣṇa is not hungry. He's fully satisfied. He doesn't require to eat. Temple worship means to distribute the prasādam to the poor. That is temple worship. Temple worship does not mean that you, you bring some rice from the neighborers and cook it and eat yourself and sit, sleep down, bās. No. Temple worship means you must distribute prasādam . . . you should . . . to the poor. Everyone is poor. Not that the rich man is not poor. Actually, I have seen one rich man, he was coming for asking some prasādam. In my . . . before my taking . . . when I was gṛhastha, I was going in so many temples, asking for some prasādam. That's a long history. So there is no question of, if one is financially poor, he should come to the temple. Everyone should come to the temple and ask for prasāda. That is required.
So parātma-niṣṭhām. The sannyāsī should worship the Deity in the temple and feed the poor. Poor does not mean that one who has no leg, no ears, or no . . . poor . . . everyone who is spiritually poor, he should be given prasādam. By eating, prasāde sarva-duḥkhānāṁ hānir asyopajāyate (BG 2.65). That is called paramātma-niṣṭhām. Yajña. It is called yajña-śiṣṭāśino santo mucyante sarva-kilbiṣaiḥ. It is not poor-feeding; it is distributing the resultant action of yajña. This worship is yajña. So yajña-śiṣṭāśino . . . if you feed some men, not the so-called poor—everyone—then they'll be freed from their sinful activities. Yajña-śiṣṭāśino santaḥ mucyante sarva-kilbiṣaiḥ. Kilbiṣaiḥ means sinful activities.
Therefore prasāda distribution. Because everyone is engaged simply duṣkṛtinaḥ, simply sinful activities—eating everything, doing everything, and their life is full of sinful activities. Therefore to deliver them, this prasāda distribution is required. Mucyante sarva-kilbiṣaiḥ. Not that cooking in an, like a hotel, and sometimes, out of compassion, we distribute prasādam. That kind of, means bhuñjate te aghaṁ pāpā ye pacanty ātma-kāraṇāt (BG 3.13), simply for feeding myself or yourself. Just like in marriage ceremony and other ceremonies we do. That, that bhuñjate te aghaṁ pāpā, they're simply eating pāpā.
Therefore we are prohibited to take prasādam anywhere and everywhere. Because if there is no Deity worship, if we take food from their house, then we partake the sin, resultant action of their sinful activities. We should be careful. Unless it is prasādam, if we accept invitation from anywhere and everywhere, that means we are accepting the sinful activities, resultant action of the sin, person. Therefore a sannyāsī . . . and it was, formerly, this was the regulation, that sannyāsī would take prasādam in the house of a brāhmin, because a brāhmin is supposed to worship of Nārāyaṇa. In every house of a brāhmin there was Nārāyaṇa-śilā. Still some rigid brahmins, they worship. So Caitanya Mahāprabhu even, He did not accept prasādam from a non-Vaiṣṇava brāhmin. He must be brāhmin, at the same time Vaiṣṇava. Then He would accept.
So this regulation we should follow. We should not accept food. Prasādam. If anyone wants to give us food, then he must arrange for cooking food and offering to the Nārāyaṇa, to the Viṣṇu, Kṛṣṇa. Then we can take. This is the . . . otherwise we . . . bhuñjate te aghaṁ pāpā ye pacanty ātmā . . . people who are cooking for eating oneself, that cooking, that eating is simply sinful. Without prasādam, whatever we eat, that is we are eating sin, That's all. Therefore we must suffer. We should be careful. Bhuñjate te aghaṁ pāpā. This is parātma-niṣṭhā, that we should not accept anything which is not offered to Viṣṇu, or Kṛṣṇa. Parātma-niṣṭhām. Etāṁ sa āsthāya parātma-niṣṭhām.
This niṣṭhā is not invented by us. Pūrvatamair mahadbhiḥ upāsitām. All great predecessors . . . there were other sannyāsīs, Rāmānujācārya, Madhvācārya, even Caitanya Mahāprabhu, He was a sannyāsī. So pūrvatamair mahadbhiḥ upāsitām. These actions were executed by our previous ācāryas. Pūrvatamair mahadbhiḥ upāsitām. Mahadbhiḥ. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). You have to follow the ācārya. Ācārya upāsana. Aham . . . the, what will be the result? Now, ahaṁ tariṣyāmi. I shall cross over . . . tariṣyāmi. Duranta-pāram: the extensive, unlimitedly extensive, the ocean of material existence. Ahaṁ tariṣyāmi duranta-pāraṁ tama. Tama means this material world, which is darkness. Because our business is to go out of this darkness to the light. Tamasi mā jyotir gama. We have to go to the light.
So this is the process. Aham . . . and what is that process? Tama mukundāṅghri-niṣevayaiva. Mukunda means Kṛṣṇa, one who gives liberation. Hari. Hari means one who takes away all your sinful activities. Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi (BG 18.66). He's taking; therefore His name is Hari. Mukundāṅghri. Another name is Mukunda. Mukunda means . . . muk means mukti, and ānanda means bliss. Kṛṣṇa gives you mukti, deliverance, deliverance from this tama, this material world, and gives you transcendental bliss; therefore His name is Mukunda. Mukundāṅghri: the lotus feet of Mukunda. Niṣevayaiva. Simply by serving the lotus feet of Mukunda, I can do this. This is the sum and substance.
So this sannyāsa order, although it is prohibited in this age . . . because so many rascals will accept sannyāsa and do all nonsense things; therefore sannyāsa is prohibited. Just like nowadays in Kali-yuga the . . . some of the sannyāsīs, they are eating meat. Disastrous. So this kind of rascal sannyāsism is prohibited in the śāstra. Sannyāsaṁ pala-paitṛkam, devareṇa sutotpattiṁ kalau pañca vivarjayet (CC Adi 17.164). But Caitanya Mahāprabhu and Vaiṣṇava ācāryas, they took sannyāsa for preaching work, not for doing rascaldom. Preaching work. So mukunda ahaṁ niṣevaye. Mukundāṅghri-niṣevayaiva. Simply by serving . . . Mukunda, Kṛṣṇa, what does He want? He wants that this philosophy of Kṛṣṇa, Bhagavad-gītā, should be spread all over the world. You take up this determination and be steady in your sannyāsī. That is my request.