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Tagadhari

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TwoNepaleseboys on the verge of becomingTagadharis(sacred thread bearers), participating in the "sacred thread" ceremony

Tagadhari(Nepali:तागाधारी,lit. 'Wearers of the Holy Thread'[1][2]) are members of aNepaleseHindugroup that is perceived as historically having a high socio-religious status in society. Tagadhari are identified by asacred thread(Janai) around the torso, which is used for ritualistic purposes inHinduism.InSanskritthe sacred thread is calledyajñopavītamand inNepaliJanai(Nepali:जनै). The cord is received after theUpanayanaceremony. Tagadharis were historically favoured by thegovernment of Nepaland various religious and caste-based legal provisions were enacted on their behalf. The legal code of 1854,Muluki Ain,which was introduced byChhetriMaharajaandPrime Minister of NepalNarsingh Jang Bahadur Kunwar Ranaji,made it impossible to legally enslave Tagadharis and decreed fewer punishments for them in comparison to Matawali (liquor drinkers) andDalits.

Background

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ABrahminman wearing theJanai(sacred thread) at the Bratabandha ceremony in Nepal

Tagadharimeans "wearers of the sacred thread"[1][3][4]or "wearers of the holy cord".[2]The sacred thread calledYajñopaveetamis bestowed during theUpanayanaceremony.Upanayanais an elaborate ceremony that includes rituals involving the family, the child, and the teacher.[5][6]The ceremony is a rite of passage for the start of formal education in reading, writing, arithmetic,Vedangas,arts, and other skills.[7]

Eligibility criteria

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Many medieval-era texts discuss the sacred thread ceremony in the context of only three varnas (caste, class):Brahmins,Kshatriyas,andVaishyas.[7]In the modern era, the Upanayana rite of passage is open to anyone at any age.[8]

Sacred thread

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The "sacred thread" (Sanskrit:यज्ञोपवीतम्yajñopavītamorupavīta) is a thin cord, composed of three cotton strands.[9] Two ancient Sanskrit texts offer a divergent view in their description of theyajñopavītamor upavita. The term upavita was originally meant to be any upper garment, as stated in verse 2.2.4.22–2.2.4.23 ofApastambaDharmasutraor, if the wearer did not want to wear a top, a thread would suffice.[10]The thread identified a person who was studying at a school or had graduated. TheGobhila Gryha Sutrasimilarly states, at verse 1.2.1 in its discussion on Upanayana, that "the student understands theyajnopavitaas a cord of threads, or a garment, or a rope of kusa grass ", and it is the method by which theyajnopavitais worn and its significance that matters.[10]The proper manner of wearing the upper garment or thread, state the ancient texts, is over the left shoulder and under the right arm.[10]

TheDvijastatus of Tagadharis

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Upanayanais a ceremony in which a guru (teacher) accepts and draws a child towards knowledge and initiates the second birth, that is, of the young mind and spirit.[11]Thus, the person completing theUpanayanaceremony and receiving the sacred thread is referred to asDvija(twice-born).[12]

History

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Jung Bahadur Kunwar Ranahighly prioritized Tagadhari castes in the civil codeMuluki Ainpublished in 1854 A.D.

After the Gorkhali conquest of theKathmandu valley,KingPrithvi Narayan Shahexpelled the Christian Capuchin missionaries fromPatanand renamed Nepal asAsilHindustan(pure land ofHindus).[13]The Tagadharis enjoyed a privileged status in the Nepalese capital and greater access to the authorities following these events.[14][15]Subsequently, Hinduisation became the main policy of theKingdom of Nepal.[13]Prof.Harka Gurungspeculates that the presence of IslamicMughal ruleand ChristianBritish rule in Indiacompelled the foundation ofBrahmin Orthodoxyin Nepal for the purpose building a haven for Hindus in theKingdom of Nepal.[13]

The Nepalicivil code,Muluki Ain,was commissioned byJung Bahadur Ranaafter his European tour and enacted in 1854. It was rooted in traditionalHindu Lawand codified social practices for several centuries in Nepal.[16]The law also comprisedPrāyaścitta(avoidance and removal of sin) andĀcāra(the customary law of different castes and communities). It was an attempt to include the entire Hindu as well as the non-Hindu population of Nepal of that time into a single hierarchic civic code from the perspective of theKhasrulers.[17][18]TheMuluki Aindivided the Nepalese into five main castes:[19][3][4]

  1. Tagadhari (the cord-wearing high caste Hindus),
  2. Namasinya Matwali (non-enslavable drinking castes),
  3. Masinya Matwali jat (enslavable drinking castes),
  4. Pani Na Chalne Chhoichito Halnu Naparne (water non-acceptable but ritually not polluting caste),
  5. Pani Na Chalne Chhoichito Halnu Parne (water non-acceptable and ritually polluting caste).

The Nepalesejatiarrangement in terms ofHinduvarnatakes the Tagadhari to be the highest in the hierarchy.[1]The ethnolinguistic group of people ofMongoloidorigin were tagged under the titleMatwali( "Liquor Drinkers" ), while those ofIndo-Aryan originwere termedTagadhari( "Wearers of the Sacred Thread" ).[1][3][4]The Tagadhari castes consisted of the three uppervarna:Brahmin,KshatriyaandVaishya.[4]The civil code stated that if members of the Tagadhari castes consumed food and water touched by a person from thePani Na Chalne Chhoichhito Halnuparne(Impure and Untouchable) category, then the member should undergo a purification process.[4]Assault upon Tagadhari castes was fined heavily and a perpetrator from lower in the social hierarchy could be punished with enslavement per theMuluki Ain.[4]The Tagadhari castes could not be enslaved following any criminal punishment unless they had been expelled from the caste.[20]The main broad caste categories in Nepal are Tagadharis (sacred thread bearers), Matwalis (liquor drinkers) andDalits(or untouchables).[21][22][23]

Tagadhari castes

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Tagadhari castes in theMuluki Ainof Nepal, 1854

Within the Tagadharis, Tarai Brahmins were ranked below Newar Brahmin while Newar Brahmin were ranked below Chhetri.[13]The hierarchy was more favourable toParbattiaswithin the Tagadharis.

Tagadhari castes in Nepal according toMuluki Ain(1854):[4][3][24]

Ethnic Groups Castes
Khas Bahun(Brahmin),Chhetri(Kshatriya), (Thakuri), (Rajput are also included in Thakuri)
Newar Rajopadhyay BrahmanandChatharīya Srēstha;
Terai/Madheshi Brahmin{Maithil Brahmin,Bhumihar,Kanyakubja Brahmin& Bhatta Deshi Brahmin (South Indian origin)},Kayastha[note 1]

Diet and tradition

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The main diet of the Tagadhari consists ofricewhile Matwali prefermillet.[25]The Tagadhari eat more milk-based foods in comparison to the Matwali preference for meat-based foods.[25]The Tagadhari followHindufestivals while the Matawali followBuddhistfestivals.[25]Brahmins and Chhetris do not practice any kind ofcousin marriageswhile Thakuris practice maternal cross-cousin marriages frequently and paternal cross-cousin marriage is also allowed among them.[26]

Status and culture

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Portrait of aChhetriaristocrat from the 20th century

The three Tagadhari andDvijacastes among theParbattiasareBrahmin,ThakuriandChhetri.[22]These three Tagadhari castes were influential in political, social and religious developments in theKingdom of Nepal.[22]The royalShah dynastyand their allied aristocrats are drawn fromThakuriandChhetrifamilies.[22]Among the Parbattia Tagadharis,Brahmins (Bahun)enjoy the highest hierarchical rank, with their major occupations being governmental services, agriculture and priestly works.[27]Most of the Brahmins are, however, cultivators and are generally more economically backward than otherChhetri,NewarandMagarfarmers.[28]Thakuris are politically and socially ahead of others and have been developed from the miscegenation ofKhas,Magarsand some possible IndianRajputimmigrants.[28]Chhetris have same genealogy as theKumaoniandGarhwaliRajputs ofUttarakhandandHimachal Pradesh,collectively these three are known asKhas Rajputsin old times but today it is used very less.Major occupations of Chhetris include governmental services, agriculture and military.[29]Chhetris and Thakuris claim descent from the ancient IndianKshatriyasand form the ruling and warrior classes of Nepal.[26]

The ethnicities of the officers at and above the Under-Secretary level in governmental positions of Nepal in 1969 showed Chhetri and Brahmin as dominant in the top two highest positions, with 102 (35.17%) and 97 (33.45%) officers respectively among the total of 290 officers.[30]As per the Public Service Commission of Nepal, Brahmins (33.3%) and Chhetris (20.01%) were two largest caste group to obtain governmental jobs in the fiscal year 2017-18 even though 45% governmental seats are reserved for women, indigenous groups, Madhesis, Dalits, people with disability and those from the backward regions.[31]Chhetris are highly dominant in the military sector of Nepal. Of the senior officers of theNepal Army,74.4% of the total in 1967 consisted of Chhetris. Similarly, Chhetris were 38.1%, 54.3% and 55.3% of the senior officers in the years 2003, 2004 and 2007 respectively.[32]

Income and wealth

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Tagadhari (NRs. 33,130.0) had the highest annual income (1991), followed by Matwalis (NRs.30,300.0) and untouchables (NRs. 25,910.0).[33]

Demographics

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The population of Tagadhari castes as per2011 Nepal censusare as below:[34][35]

Rank in Nepal Castes (2011 Nepal census) Population Percentage composition
1 Kshetri/Chhetri 4,398,053 16.60%
2 Hill Brahmin/Bahun 3,226,903 12.18%
28 Brahmin-Tarai (Maithil,Bhumihar,Kanyakubja) 134,106 0.51%
54 Rajput/Terai Kshetriya 41,972 0.16%

Dominance in civil services

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As per thePublic Service Commissionof Nepal,Brahmins(33.3%) andChhetris(20.01%) were two largest caste group to obtain governmental jobs in the fiscal year 2017-18 even though 45% of governmental seats are reserved for women, indigenous groups,Madhesis,Dalits,people with disability and those from the backward regions.[36]Bahuns have a representation in the civil service which is 3.2 times that of their presence in the population; the fourth largest ratio in Nepal. The caste with the largest ratio,Rajputs,have a presence in the civil service that is 5.6 times that of their presence in the population.[37]TeraiBrahminsalso have a presence in the civil service that is 3.2 times that of their presence in the population; this is the third highest ratio in Nepal.[37]

Districtwise statistics

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According to the2011 Nepal census,Bahunor Brahmin-Hill appear as the second most populous group afterChhetriwith 12.2% of Nepal's population (or 32,26,903 people).[38]Bahun (Hill-Brahmins) are the second largestHindugroup with a population of 3,212,704 (99.6% of Bahuns).[38]Hill-Brahmins are the largest group in 11 districts in Nepal:Jhapa,Morang,Kathmandu,Chitwan,Nawalparasi,Rupandehi,Kaski,Syangja,Parbat,GulmiandArghakhanchi.Among these, Bahuns inParbat(35.7%),Arghakhanchi(32.8%),Syangja(30.9%),Chitwan(28.6%),Kaski(27.8%) andGulmi(25.2%) consist more than 25% of the district population.Kathmanduhas largest Bahun population with 410,126 people (23.5%).[38]

Chhetrisare largest caste group in 21districts of Nepalas per the2001 Nepal censusand 24 districts as per the2011 Nepal census.These twenty-four districts are:Dhankuta district,Sankhuwasabha district,Okhaldhunga district,Udayapur district,Ramechhap district,Dolakha District,Salyan district,Surkhet district,Dailekh district,Jajarkot district,Dolpa district,Jumla district,Mugu district,Humla district,Bajura district,Bajhang district,Achham district,Doti district,Kailali district,Dadeldhura district,Baitadi district,Darchula district,Kalikot districtandKanchanpur district.[38]Among these, Chhetris inBajhang(66.5%),Darchula(64.5%),Jumla(61.2%),Bajura(57.8%),Doti(57.7%),Kailali(57.7%),Salyan(57.0%),Achham(55.5%),Dadeldhura(53.6%) andBaitadi(52.2%) consist more than 50% of the district population. The district with largest Chhetri population isKathmandu districtwith 347,754 people (i.e. 19.9% of the total district population).[38]The literacy rate among Chhetris is 72.3% as per the2011 Nepal census.[38]

See also

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References

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Footnotes

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  1. ^Terai Brahmins were referred in the 1854 A.D.Muluki Aincode as Indian Brahmin.[4]

Notes

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  1. ^abcdSkinner, Pach III & Holland 1998,p. 293.
  2. ^abMesserschmidt 1992,p. 45.
  3. ^abcd"How discriminatory was the first Muluki Ain against Dalits?".21 August 2015.
  4. ^abcdefghGurung, H. (2005). Social exclusion and Maoist insurgency. Paper presented at National Dialogue Conference on ILO Convention 169 on Indigenous and Tribal Peoples, Kathmandu, 19–20 January 2005.
  5. ^PV Kane,Samskara, Chapter VII,History of Dharmasastras, Vol II, Part I, Bhandarkar Oriental Research Institute, pages 288-300
  6. ^Ram Chandra Prasad (1997), The Upanayana: The Hindu Ceremonies of the Sacred Thread, Motilal Banarsidass,ISBN978-8120812406,pages 119-131
  7. ^abRajbali Pandey (2013), Hindu Saṁskāras: Socio-religious Study of the Hindu Sacraments, 2nd Edition, Motilal Banarsidass,ISBN978-8120803961,pages 111-117
  8. ^Harold Coward et al. (1997), Religious Dimensions of Child and Family Life, Wilfrid Laurier University Press,ISBN978-1550581041,page 67
  9. ^Sir Monier Monier-Williams (1891),Religious thought and life in India: as based on the Veda and other sacred books of the Hindūs,J. Murray, 1891
  10. ^abcPV Kane,History of DharmasastraVolume 2.1, 1st Edition, pages 290-293
  11. ^PV Kane,Samskara, Chapter VII,History of Dharmasastras, Vol II, Part I, Bhandarkar Oriental Research Institute, pages 268-287
  12. ^Leslie 2003,p. 189.
  13. ^abcdhttps://www.nepjol.info/index.php/OPSA/article/download/1133/1558Harka Gurung;The Dalit context
  14. ^Dharam Vir 1988,p. 65.
  15. ^Borgström 1980,p. 11.
  16. ^Stiller, L. F. (1993). Nepal: Growth of a Nation. Human Resources Development Research Center, Kathmandu.
  17. ^Hofer, Andras (1979).The Caste Hierarchy and the State of Nepal: A Study of the Muluki Ain of 1854.Universitatsverlag Wagner.
  18. ^Guneratne, Arjun (2002).Many Tongues, One People: The Making of Tharu Identity in Nepal.Cornell University Press.ISBN9780801487286.
  19. ^"Chapter Iv: Caste and Food".
  20. ^Dharam Vir 1988,pp. 57–58.
  21. ^Kara 2012,p. 275.
  22. ^abcdDharam Vir 1988,p. 55.
  23. ^Stone 1988,p. 9.
  24. ^Sherchan 2001,p. 14.
  25. ^abcGerman, Ramisch & Verma 2010,p. 82.
  26. ^abDharam Vir 1988,pp. 56–57.
  27. ^Dharam Vir 1988,pp. 55–56.
  28. ^abDharam Vir 1988,p. 56.
  29. ^Dharam Vir 1988,p. 57.
  30. ^Dharam Vir 1988,p. 66.
  31. ^"Brahmins and Chhetris land most government jobs".
  32. ^Adhikari 2015,p. 123.
  33. ^Nepali, Nanda."Poverty of Dalit Community in Nepal Caused by caste-based Discrimination (An analytical approach on eastern philosophy)".{{cite journal}}:Cite journal requires|journal=(help)
  34. ^http://cbs.gov.np/image/data/Population/Population%20Monograph%20of%20Nepal%202014/Population%20Monograph%20V02.pdf[bare URL PDF]
  35. ^"Nepal Census 2011"(PDF).
  36. ^"Brahmins and Chhetris land most government jobs".
  37. ^abDhakal, Amit (11 June 2014)."निजामती सेवामा सबैभन्दा बढी प्रतिनिधित्व राजपूत, कायस्थ र तराई ब्राम्हण".Setopati.Retrieved25 January2018.
  38. ^abcdef"Nepal Census 2011"(PDF).

Books

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