Two Nepalese boys on the verge of becoming Tagadharis(sacred thread bearers), participating in the "sacred thread" ceremony.
Tagadhari (Nepali: तागाधारी, lit. 'Wearers of the Holy Thread'[1][2]) are members of a NepaleseHindu group that is perceived as historically having a high socio-religious status in society. Tagadhari are identified by a sacred thread (Janai) around the torso, which is used for ritualistic purposes in Hinduism. In Sanskrit the sacred thread is called yajñopavītam and in NepaliJanai (Nepali: जनै). The cord is received after the Upanayana ceremony. Tagadharis were historically favoured by the government of Nepal and various religious and caste-based legal provisions were enacted on their behalf. The legal code of 1854, Muluki Ain, which was introduced by ChhetriMaharaja and Prime Minister of Nepal, Narsingh Jang Bahadur Kunwar Ranaji made it impossible to legally enslave Tagadharis and decreed fewer punishments for them in comparison to Matawali (liquor drinkers) and Dalits.
Background
A Brahmin man wearing the Janai (sacred thread) at the Bratabandha ceremony in Nepal
Tagadhari means "wearers of the sacred thread"[1][3][4] or "wearers of the holy cord".[2] The sacred thread called Yajñopaveetam is bestowed during the Upanayana ceremony. Upanayana is 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
Many medieval-era texts discuss the sacred thread ceremony in the context of only three varnas (caste, class): Brahmins, Kshatriyas, and Vaishyas.[7] In the modern era, the Upanayana rite of passage is open to anyone at any age.[8]
Sacred Thread
The "sacred thread" (Sanskrit: यज्ञोपवीतम्yajñopavītam or upavīta) is a thin cord, composed of three cotton strands.[9]
Two ancient Sanskrit texts offer a divergent view in their description of the yajñopavītam or upavita. The term upavita was originally meant to be any upper garment, as stated in verse 2.2.4.22–2.2.4.23 of Apastamba Dharmasutra or, 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. The Gobhila Gryha Sutra similarly states, at verse 1.2.1 in its discussion on Upanayana, that "the student understands the yajnopavita as a cord of threads, or a garment, or a rope of kusa grass", and it is the method by which the yajnopavita is 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]
The Dvija status of Tagadharis
Upanayana is 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 the Upanayana ceremony and receiving the sacred thread is referred to as Dvija (twice-born).[12]
History
Jung Bahadur Kunwar Rana highly prioritized Tagadhari castes in the civil code Muluki Ain published in 1854 A.D.
The Nepali civil code, Muluki Ain, was commissioned by Jung Bahadur Rana after his European tour and enacted in 1854. It was rooted in traditional Hindu Law and codified social practices for several centuries in Nepal.[16] The law also comprised Prāyaścitta (avoidance and removal of sin) and Ācāra (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 the Khas rulers.[17][18] The Muluki Ain divided the Nepalese into five main castes:[19][3][4]
Pani Na Chalne Chhoichito Halnu Naparne (water non-acceptable but ritually not polluting caste),
Pani Na Chalne Chhoichito Halnu Parne (water non-acceptable and ritually polluting caste).
The Nepalese jati arrangement in terms of Hinduvarna takes the Tagadhari to be the highest in the hierarchy.[1] The ethnolinguistic group of people of Mongoloid origin were tagged under the title Matwali ("Liquor Drinkers"), while those of Indo-Aryan origin were termed Tagadhari ("Wearers of the Sacred Thread").[1][3][4] The Tagadhari castes consisted of the three upper varna: Brahmin, Kshatriya and Vaishya.[4] The civil code stated that if members of the Tagadhari castes consumed food and water touched by a person from the “Pani 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 the Muluki 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) and Dalits (or untouchables).[21][22][23]
Tagadhari Castes
Tagadhari castes in the Muluki Ain of 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 to Parbattias within the Tagadharis.
Tagadhari castes in Nepal according to Muluki Ain (1854):[4][3][24]
The main diet of the Tagadhari consists of rice while Matwali prefer millet.[25] The Tagadhari eat more milk-based foods in comparison to the Matwali preference for meat-based foods.[25] The Tagadhari follow Hindu festivals while the Matawali follow Buddhist festivals.[25] Brahmins and Chhetris do not practice any kind of cousin marriages while Thakuris practice maternal cross-cousin marriages frequently and paternal cross-cousin marriage is also allowed among them.[26]
Status and Culture
Portrait of a Chhetri aristocrat from the 20th century
The three Tagadhari and Dvija castes among the Parbattias are Brahmin, Thakuri and Chhetri.[22] These three Tagadhari castes were influential in political, social and religious developments in the Kingdom of Nepal.[22] The royal Shah dynasty and their allied aristocrats are drawn from Thakuri and Chhetri families.[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 other Chhetri, Newar and Magar farmers.[28] Thakuris are politically and socially ahead of others and have been developed from the miscegenation of Khas, Magars and some possible Indian Rajput immigrants.[28] Chhetris have same geneology as the Kumaoni and Garhwali Rajputs of Uttarakhand and Himachal Pradesh ,collectively these three are known as Khas Rajputs in 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 Indian Kshatriyas and 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 the Nepal 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
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]
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% 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]TeraiBrahmins also 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]
^ 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.
^PV Kane, Samskara, Chapter VII, History of Dharmasastras, Vol II, Part I, Bhandarkar Oriental Research Institute, pages 288-300
^Ram Chandra Prasad (1997), The Upanayana: The Hindu Ceremonies of the Sacred Thread, Motilal Banarsidass, ISBN978-8120812406, pages 119-131
^ abRajbali Pandey (2013), Hindu Saṁskāras: Socio-religious Study of the Hindu Sacraments, 2nd Edition, Motilal Banarsidass, ISBN978-8120803961, pages 111-117
^Harold Coward et al. (1997), Religious Dimensions of Child and Family Life, Wilfrid Laurier University Press, ISBN978-1550581041, page 67
German, Laura; Ramisch, Joshua J.; Verma, Ritu (2010). Beyond the Biophysical: Knowledge, Culture, and Power in Agriculture and Natural Resource Management. Springer Science & Business Media. ISBN9789048188260.
Skinner, Debra; Pach III, Alfred; Holland, Dorothy (1998). Selves in Time and Place: Identities, Experience, and History in Nepal. Rowman & Littlefield Publishers. ISBN9780847685998.
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