The following paper (and introductory note) was presented to 550 participants of the Millennium Symposium on the

Future of Hinduism For Professionals and Business Executives which was organized by the Malaysia Hindu Sangam
on 12th Aug 2001 at the Sri Kandaswamy Kovil, Kuala Lumpur, West Malaysia.
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The Need For A Hindu Priestly Profession

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Dear brothers and sisters,
Namaskaaram. I have the strange honour of being one of the very few Hindu priests today, great as our religion is. In
every community and culture of the world, there is a small percentage of persons who are attracted to this profession
naturally, but it seems that most Hindus who have that calling in this part of the world are able to find their fulfillment
only by converting to another religion! Lack of infrastructure and opportunity, perhaps? A priest’s duty is primarily
that of spiritual education, teaching the masses about the nature of God and His eternal abode, the nature of the
material world, and the nature of our relationship with both. Most young people are at a loss when confronted with
condemnation of Hinduism because of its caste system.
Sadly, for historical reasons, this profession is now much mis-understood and even despised within our own
community. However we need to have many genuinely qualified and bona-fide, sincere priests who will exemplarily
teach the religion to the masses. Therefore I humbly submit the following essay, which actually defines the word
‘Hindu’. I sincerely hope it may help clear our many doubts and misgivings. The explanation below will help them to
understand what the original system was and how it came to be distorted and abused. This is my humble offering to
the lotus feet of my spiritual masters, whose divine words I am merely repeating. Hare Krishna!

Your humble servant,

In service of Sri Guru and Sri Gauranga,

Dina-Anukampana Das Brahmacari

( dinaanu@com.org www.dina.on.to 016 - 264 0148 016 - 309 1970 )

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One’s Role In Society
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1. ‘Hinduism’ is a mis -nomer. Nowhere in our sacred Vedic scriptures does the word Hindu appear. Yet the best
definition I can find of ‘what is a Hindu’ is ‘one who has faith in the revelations of the Vedic scriptures that were
revealed by God Himself prior to the creation of the material world’. These scriptures were handed down to human
society through disciplic succession orally. Later God Himself, in His literary incarnation as Sri Veda Vyasa, wrote
them down for Kali Yuga. Strangely, we call ourselves Hindus now. Why? Originally the word Hindu was coined by
invading tribes from the north, who described the civilization that flourished south of the River Sindhu. In their
language, ‘s’ was not used, so they pronounced it as ‘Hindu’. Originally, the term was used in a derogatory sense, but
now it has come to be accepted through common usage.
2. In our Vedic heritage, every word has deep significance as it all came from God. Hence seeking out the original
name for our culture will surely benefit us. Information from God is perfect because God’s knowledge and His senses
are perfect. We humans cannot acquire perfect knowledge because of our four defects: a) we are prone to make
mistakes; b) we are subject to being in illusion at times without knowing it, c) we have limited sensual powers which
function only within certain conditions (eg. our eyes can see only if it is not too dark nor too bright, not too big nor
too small, not too far nor too near, not ultra-violet nor infra-red); and d) we have a cheating propensity, a tendency to
sometimes report something other than what we might have observed. These defects make us suspicious of all
knowledge that other human beings have compiled. However, under the expert guidance of a bona-fide guru, one can
factually come to experience that the Vedic wisdom is perfect, scientific and is a factual revelation of the true nature
of creation, because it has come from God. It is different from the collection of speculative knowledge compiled by
scholars and scientists who are ordinary beings.
3. The correct name for our religion is ‘Sanaatana Dharma’ which literally means the eternal function of the eternal
soul in relationship with the eternal Supreme Being in His eternal abode. It has existed eternally without change for it
deals with the unchangeable energies* that exist. Another name for our ‘religion’ is Varnaashrama Dha rma, which
means the scientific method of organizing society into 4 castes (varnas, or professions) and 4 orders (ashrams, or
stages for spiritual advancement).
4. The 4 orders of life are approximately according to our age – the first 25 years for celibate student life (brahmachari
ashram); the next 25 years for house-holder life (grhastha ashram); the 3rd 25 years in retired life (vaanaprastha
ashram); and the final stage in the renounced order (sannyaasa ashram).
5. The original ‘caste system’ was gr ossly distorted and abused in the past, and by virtue of such abuse it has become
grossly mis-understood and despised. This has damaged and crippled the Hindu culture very badly. Actually the
divisions are very natural, according to the propensities of the individual: it is NOT DETERMINED BY BIRTH in a
particular family!! Of course, one whose father might be a doctor would have a better chance of becoming a doctor,
but he does not become a doctor automatically! He must first qualify himself as a doctor and then learn how to work
as one before he is actually accepted as a doctor. The same would apply to a carpenter’s son. However there is no
sound reason why a carpenter’s son, by proper training, IF he has the potential, cannot become a doctor. Sadly, these
days most people think that Hinduism taught this type of ‘caste by birth’, but nowhere in the Vedic scriptures is there
such teaching, and there are many examples of people changing their caste or profession (Eg. Dronaachaarya,
Naaraada etc.). As a result, today we see many people who may think that they are brahmanas working as
businessman or ordinary workers etc. So although they may have the qualities to be brahmanas, they are not working
as such, therefore technically, they are not brahmanas. In the scriptures such persons are politely described as “dvija-
bandhu”, which means their father may have been a brahmana, but they are not. Bhagavad Gita 18:41
www.asitis.com/18/41.html says:
braahmana-kshatriya-vishaam shuudraanaaam ca parantapa / karmaani prvibhaktaani svabhaava-prabhavair gunaihi*
“Braahmanas, kshatriyas, vaishyas and shuudras are distinguished by their qualities of work, in accordance
with the modes of nature (the three gunas*).” - Bhagavad Gita 18:41
6. These 4 caste divisions or profession are natural as they were created by God in His design of the universe, and
anyone may take up any profession that suits him. Therefore we find such natural divisions in every country of the
world, and as you will see below, it is simply common-sense economics.
7. Generally, the caste divisions correspond to the intellectual level of the individual. If one understands his own
nature* (gunas) and works in a compatible occupation that suits his psyche, he will find his work most befitting and
enjoyable. That is why the Vedic scriptures teach us that all professions are noble and can liberate us from the cycle of
birth and death. Bhagavad Gita 18:46: “By worship of the Lord, who is the source of all beings and who is all-
pervading, man can, in the performance of his own duty, attain perfection.” www.asitis.com/18/46.html
8. Human beings who are very intellectual will find satisfaction in the priestly profession. Such persons are
predominantly influenced by sattva-guna* (the mode of goodness in nature). They are known as brahmanas (priests).
Those who are influenced strongly by rajo-guna* (the mode of passion and activity) are the martial or administrative
class (kshatriyas), and such persons find satisfaction in working as kings, ministers, generals and leaders. They are
fond of brave, chivalrous and heroic deeds. The third category of workers is influenced by the modes of passion and
ignorance. They are attracted by economic gains and so enter into business. They are called vaishyas (the mercantile
community). The fourth category is primarily influenced by tamo-guna* (the mode of ignorance) and they are simply
satisfied to serve those in the other three divisions. They are known as the labour class (shuudras). The others who did
not fit in anywhere were called out-castes and are like our modern day hippies and punks etc.
9. One who is a braahmana (priestly class) should cultivate these qualities: (1) peacefulness; (2) self-control; (3)
austerity; (4) purity; (5) tolerance; (6) honesty; (7) wisdom; (8) knowledge; and (9) religiousness (B.G. 18:42
www.asitis.com/18/42.html ). If we compare the social body at large to our own physical body, then figuratively, the
braahmanas are like the head of the social body. They intelligently guide the direction and objectives of civilization
by giving guidance and imparting knowledge and both spiritual and material education to the others.
10. One who is a kshatriya should have a different set of qualities: (1) heroism; (2) power; (3) determination; (4)
resourcefulness; (5) courage in battle; (6) generosity; and (7) leadership (B.G. 18:43 www.asitis.com/18/43.html).
They are the arms of the social body. They protect the community from outside invasion and they make the

*According to Gétä Ch.14,allthingsin the universe are influenced by 3 typesofm aterialenergies/guëas–

therefore no offence ism eanthere by using the word ‘ignorance’– plsread Ch 14 ofGétä for clarification
administrative arrangements under which peace and prosperity can flourish. However, they are not supposed to work
whimsically or under the idea that the country or kingdom is their own property, but they should run the country as a
religious duty (raja-rishis) and they are to work under the direction of the priests who act as their cabinet ministers.
These priests in turn are bound by the laws of the scriptures and they are not allowed to take a salary from anyone.
Instead they are to remain humble by begging daily for their living from all citizens, thus keeping them in touch with
the masses and their needs.
11. The vaishyas are likened to the belly of the social body. Their role is to engage in farming, cow protection and
business (B.G. 18:44 www.asitis.com/18/44.html). By their productivity, food, clothes, housing and other necessities
become available to everyone. They pay taxes to the king or government for providing protection and administering
law and order.

12. The shuudras are compared with the legs of society for they do the most physical work. Their quality is sincerity
in serving their employers, in return for which, the employers must protect them and treat them as they would treat
their own children. Just like in our own bodies, the head plans, the arms arrange, the belly digests food and the legs
carry us about. The entire body is benefited when all parts cooperate and work harmoniously. In the same way, when
all 4 sections of society work together harmoniously without seeking to exploit each other, the entire country
prospers. In such a peaceful environment, all citizens can advance spiritually, which is the real goal of human life,
beyond mere economics.
13. We should not be influenced by the illusion that one type of profession is good and another bad. We should not be
unhappy with our son, if for instance, his propensity is to work in a blue-collared job and not as a doctor. Pride in our
work is founded on this acceptance within society and family. We should happily seek out that type of work which
suits our nature and which we are good at according to the qualities of work that we have.
14. The above-described ideal model of social organization (Varnaashrama Dharma) is always 100% in tact in the
Satya Yuga. In Treta Yuga, it breaks down to 75%. In Dvaapara Yuga to 50%. And inKali Yuga, beginning with 25%,
it dwindles down to nothing, and there will be no social order whatsoever until God comes to re-establish the next
Satya Yuga (Kalki Avatar, who will come 427,000 years from now at the junction of the two Yugas.) We are
definitely not advocating that the original system must be re-implemented now. That would be almost impossible and
would probably achieve nothing. However if we understand the original system and how it degenerated into
something perverse, we can regain pride in our religion and improve its image. If we understand the practical
psychology and economics of that God-given social system, it will help us very much in understanding our own role
in society and the right attitude towards our work. With the collapse of the Varnaashrama system today, the teaching
of our scriptures has come to a grinding halt and so most Hindus today have little or no knowledge of their own
culture or religion. Few qualified teachers are available to teach it selflessly, and many are teaching their own
speculative interpretations increasing the confusion. Perhaps we would all benefit if the profession was revived and
gained its true importance in serving the other members of the community. If not those who are spiritually inclined
will go elsewhere to find their spiritual answers.
15. Apart from social structure or professional status, we should take heart that every man has the ``birthright to
directly approach God through loving service with a mood of surrender to Him (sharanaagati). We should understand
that God is happy with us if we can simply try to fix our hearts, our minds and our intellect upon His lotus feet while
we work. We should learn the art to be absorbed in meditation upon His lotus feet even as we busily go about our
work. We should offer the results of our work to Him and perform our work as a loving service for His satisfaction
and His pleasure. According to the Kali Santarana Upanishad, the easiest way to achieve such a state of consciousness
in the current age of Kali yuga is to constantly chant the Holy Names of God with love while we carry out our duties.
Anyone who lovingly remembers God at the time of his death will definitely attain liberation and enter the eternal
kingdom of God (B.G. 8:5 – 8:7 www.asitis.com/8/5.html).
- by Dina-Anukampana Das Br.
9th August 2001, Kuala Lumpur

Reference: All the above information has been extracted from the scholarly BBT Publications by His Divine Grace Sri
Srimad A C Bhaktivedanta Swami Prabhupada: Srimad Bhagavatam and Srimad Bhagavad Gita As It Is, which can
freely be downloaded along with a search engine or read online at www.asitis.com