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Renowned Rai people
- Two senior cabinet ministers — Narad Muni Thulung and Bal Bahadur Rai — acted as Prime ministers of Nepal
- Indian Chief Minister of Sikkim Pawan Kumar Chamling
- Indian Member of Parliament Prem Das Rai
- Former Chancellor of the Royal Nepal Academy Lain Singh Bangdel
- Former Government Secretary and Chairman of Public Service Commission Santa Bahadur Rai
- Diplomat and scholar Professor Dr. Nobel Kishor Rai was ambassador to Germany
- Writer and literary critic Indra Bahadur Rai
- Writer and poet Pradip Rai wrote the national anthem of Nepal
- Plastic surgeon Shankar Man Rai
- Pop and rock singers like Dhiraj Rai
- National politicians like the vice-chairman of UML party Ashok Rai
- Army and police general Ram Kaji Bantawa
- Chief of Intelligence Department Chand Bahadur Rai
- Scholar of vedas Dr. Swami Prapannacharya
- Assam Assembly Government Speaker Tanka Bahadur Rai
- Vishal Rai
Kirat history and culture in Nepal
Nepal is a very ancient country, which has been ruled by many dynasties. Among them, the Kirat rule is taken as a very significant one, being the longest period that extended from pre-historic to historic period. In ancient Hindu scriptures, Nepal is referred as the "Kirat Desh" or "the Land of Kirats".
When the 28th Kirat King Paruka was ruling in the valley, the Sombanshi ruler attacked his regime many times from the west. Although he successfully repelled their attacks, he was forced to move to Shankhamul from Gokarna. He had built a Royal Palace called "Patuka" there for himself. The Patuka Palace is no more to be seen, except its ruins in the form of mound. "Patuka" had changed Shankhamul into a beautiful town. The last King of the Kirat dynasty was Gasti. He proved to be a weak ruler and was overthrown by the Sombanshi ruler Nimisha. It brought to the end of the powerful Kirat dynasty that had lasted for about 1225 years.
After their defeat, Kirats moved to the eastern hills of Nepal and settled down divided into small principalities. Their settlements were divided into three regions; namely, "Wallo-Kirant" or "near Kirant" that lay to the east of Kathmandu, "Majh-Kirat" or "central Kirat," and "Pallo-Kirat" that lay to the far east of the Kathmandu valley. These regions are still heavily populated by Kirats. Khambu are the inhabitants of near and central Kirat. Although, they are also quite densely populated in "Pallo-Kirat".
By religion, Kirats were originally nature worshippers. They worshipped ancestors and nature such as rivers, trees, animals and stones etc. Their primeval ancestors are Paruhang and Sumnima. Hinduism was introduced to and imposed on the Kirats only after the conquest of Gorkhali rulers whose root was in India. Kirats were quite tolerant and liberal to other religions. That was why Buddhism flourished during the Kirat rule in Nepal. Buddhism had rekindled a new interest and attitude among the people. Kirats had also built many towns. Shankhamul, Matatirtha, Thankot, Khopse, Bhadgoan and Sanga were prosperous cities with dense population. Thus, it can be safely said that the Kirat period had paved the way for further development and progress of Nepal in all sectors in future.
When the 28th Kirat King Paruka was ruling in the valley, the Sombanshi ruler attacked his regime many times from the west. Although he successfully repelled their attacks, he was forced to move to Shankhamul from Gokarna. He had built a Royal Palace called "Patuka" there for himself. The Patuka Palace is no more to be seen, except its ruins in the form of mound. "Patuka" had changed Shankhamul into a beautiful town. The last King of the Kirat dynasty was Gasti. He proved to be a weak ruler and was overthrown by the Sombanshi ruler Nimisha. It brought to the end of the powerful Kirat dynasty that had lasted for about 1225 years.
After their defeat, Kirats moved to the eastern hills of Nepal and settled down divided into small principalities. Their settlements were divided into three regions; namely, "Wallo-Kirant" or "near Kirant" that lay to the east of Kathmandu, "Majh-Kirat" or "central Kirat," and "Pallo-Kirat" that lay to the far east of the Kathmandu valley. These regions are still heavily populated by Kirats. Khambu are the inhabitants of near and central Kirat. Although, they are also quite densely populated in "Pallo-Kirat".
By religion, Kirats were originally nature worshippers. They worshipped ancestors and nature such as rivers, trees, animals and stones etc. Their primeval ancestors are Paruhang and Sumnima. Hinduism was introduced to and imposed on the Kirats only after the conquest of Gorkhali rulers whose root was in India. Kirats were quite tolerant and liberal to other religions. That was why Buddhism flourished during the Kirat rule in Nepal. Buddhism had rekindled a new interest and attitude among the people. Kirats had also built many towns. Shankhamul, Matatirtha, Thankot, Khopse, Bhadgoan and Sanga were prosperous cities with dense population. Thus, it can be safely said that the Kirat period had paved the way for further development and progress of Nepal in all sectors in future.
Description
According to Nepal's 2001 census, there are 635,751 Rai in Nepal representing 2.79% of the total population. Of this number, 70.89% declared themselves as practicing the traditional Kiranti religion and 25% declared themselves as Hindu. Yakkha were measured as a separate ethnic group of which 81.43% were Kirant and 14.17% were Hindu.[1]
The Rai are divided into many different sub-groups - Bantawa, Chamling, Sampang, Dumi, Jerung, Kulung, Khaling, Lohorung, Mewahang, Rakhali, Thulung, Tamla, Tilung, Wambule, Yakkha, Yamphu, Jero (Jerung). Some groups number only a few hundred members. The languages together with the traditional religion of the Rai is known as Kirant.
More than 32 different Kiranti languages and dialects are recognized within the Tibeto-Burman languages family.Their languages are Pronominalised Tibeto-Burman languages, indicating their antiquity. The oral language is rich and ancient, as is Kiranti history, but the written script remains yet to be properly organised as nearly all traces of it were destroyed by the next rulers of Nepal, the Lichhavis and almost eradicated by the Shah dynasty.
The traditional Kiranti religion, predating Hinduism and Buddhism, is based on ancestor-worship and the placation of ancestor spirits through elaborate rituals governed by rules called Mundhum. Sumnima-Paruhang are worshipped as primordial parents. A major Rai holiday is the harvest festival, Nwogi, when fresh harvested foods are shared by all. The Bijuwa and Nakchhung (Dhami) or Priest plays an important role in Rai communities.
They do not truly belong to the caste system. The majority of Rai have never accepted casteism and never adopted a caste. The Nepal Federation of Indigenous Nationalities and the Nepal government have recognised this fact.
Because of the fiercely independent nature of the Rai community and its location at the eastern end of the consolidated Nepalese nation-state, they were given exceptional rights of Kipat autonomy and land ownership in their homeland of Majh (middle) Kirant.
Subsistence agriculture of rice, millet, wheat, corn and cotton is the main occupation of the Rai although many Rai have been recruited into military service with the Nepali army and police, and the Indian and British Gurkha regiments and Singapore Police Force.
Rai women decorate themselves lavishly with silver and gold coin jewelery. Marriage unions are usually monogamous and arranged by parents, although "love marriage", bride capture in the past and elopement are alternative methods. Music with traditional drums and string instruments such as yele, binayo, murchunga, dhol and jhyamta, dance such as Sakela or Sakewa dance, and distilled spirits (alcohol) called aaraakha, ngashi, or waasim are central to Rai culture.
Sakela or Sakewa dance is the greatest religious festival of Kirant Rai people in Nepal.
The Rai are divided into many different sub-groups - Bantawa, Chamling, Sampang, Dumi, Jerung, Kulung, Khaling, Lohorung, Mewahang, Rakhali, Thulung, Tamla, Tilung, Wambule, Yakkha, Yamphu, Jero (Jerung). Some groups number only a few hundred members. The languages together with the traditional religion of the Rai is known as Kirant.
More than 32 different Kiranti languages and dialects are recognized within the Tibeto-Burman languages family.Their languages are Pronominalised Tibeto-Burman languages, indicating their antiquity. The oral language is rich and ancient, as is Kiranti history, but the written script remains yet to be properly organised as nearly all traces of it were destroyed by the next rulers of Nepal, the Lichhavis and almost eradicated by the Shah dynasty.The traditional Kiranti religion, predating Hinduism and Buddhism, is based on ancestor-worship and the placation of ancestor spirits through elaborate rituals governed by rules called Mundhum. Sumnima-Paruhang are worshipped as primordial parents. A major Rai holiday is the harvest festival, Nwogi, when fresh harvested foods are shared by all. The Bijuwa and Nakchhung (Dhami) or Priest plays an important role in Rai communities.
They do not truly belong to the caste system. The majority of Rai have never accepted casteism and never adopted a caste. The Nepal Federation of Indigenous Nationalities and the Nepal government have recognised this fact.
Because of the fiercely independent nature of the Rai community and its location at the eastern end of the consolidated Nepalese nation-state, they were given exceptional rights of Kipat autonomy and land ownership in their homeland of Majh (middle) Kirant.
Subsistence agriculture of rice, millet, wheat, corn and cotton is the main occupation of the Rai although many Rai have been recruited into military service with the Nepali army and police, and the Indian and British Gurkha regiments and Singapore Police Force.
Rai women decorate themselves lavishly with silver and gold coin jewelery. Marriage unions are usually monogamous and arranged by parents, although "love marriage", bride capture in the past and elopement are alternative methods. Music with traditional drums and string instruments such as yele, binayo, murchunga, dhol and jhyamta, dance such as Sakela or Sakewa dance, and distilled spirits (alcohol) called aaraakha, ngashi, or waasim are central to Rai culture.
Sakela or Sakewa dance is the greatest religious festival of Kirant Rai people in Nepal.
Rai people
The Rai are one of Nepal's most ancient indigenous ethnolinguistic groups. They were Raya meaning king. Once someone was recognized as a ruler then Hindus awarded the title Raja, Rai, Raya, Malla etc. When Kirant kings were defeated by Prithibinarayan Shaha then in B.S. 1832 given the title of Rai instead of Raya to all kirant people who used to live in wallo kirant and majh kirant for particular reason. The Rai are the Khambu (people of Khumbu region) The Rai belong to the Kirati group or the Kirat confederation that includes Limbu, Sunuwar, Yakkha and Dhimal ethnic groups.
According to the anthropologist Dor Bahadur Bista of Tribhuvan University and late Professor Suniti Kumar Chatterji (linguist and kiratologist, Calcutta University), Kirats migrated from the east via north Burma and Assam along the mid-hills (lower mountains) with their pigs in ancient times. (ref.30,31). Specially it is referring to Limbu and Dhimal who used to call themselves Yakthumba or Yoktumba. According to Imansing Chemjong they migrated from the Assam valley to Pallo kirant in around 600 AD.
According to Chatterji and other prominent linguists, the Rai, Limbu, and Dhimal languages are pronominalised (Austric/Kol influence) strongly indicating earliest migratory wave of these peoples compared to other Tibeto-Burmans whose languages are non-pronominalised. (ref.31)
The traditional homeland of the Rai extends across Solukhumbu, Okhaldhunga (Wallo Kirat or Near Kirat), home of the Nachhiring, Bahing, Wambule subgroups); Khotang, Bhojpur and the Udayapur Districts (Majh Kirat or Central Kirat), home of Bantawa, Chamling, in the northeastern hilly region of Nepal, west of the Arun River in the Sun Kosi River watershed. Rais are also found in significant numbers in the Indian state of Sikkim and in the northern West Bengal towns of Kalimpong and Darjeeling.
According to the anthropologist Dor Bahadur Bista of Tribhuvan University and late Professor Suniti Kumar Chatterji (linguist and kiratologist, Calcutta University), Kirats migrated from the east via north Burma and Assam along the mid-hills (lower mountains) with their pigs in ancient times. (ref.30,31). Specially it is referring to Limbu and Dhimal who used to call themselves Yakthumba or Yoktumba. According to Imansing Chemjong they migrated from the Assam valley to Pallo kirant in around 600 AD.
According to Chatterji and other prominent linguists, the Rai, Limbu, and Dhimal languages are pronominalised (Austric/Kol influence) strongly indicating earliest migratory wave of these peoples compared to other Tibeto-Burmans whose languages are non-pronominalised. (ref.31)
The traditional homeland of the Rai extends across Solukhumbu, Okhaldhunga (Wallo Kirat or Near Kirat), home of the Nachhiring, Bahing, Wambule subgroups); Khotang, Bhojpur and the Udayapur Districts (Majh Kirat or Central Kirat), home of Bantawa, Chamling, in the northeastern hilly region of Nepal, west of the Arun River in the Sun Kosi River watershed. Rais are also found in significant numbers in the Indian state of Sikkim and in the northern West Bengal towns of Kalimpong and Darjeeling.
Chhetri of Nepal
Introduction / History
The Nepalese Chhetri are the major ethnic group in Nepal. They speak Nepali, which is the country's official language. The Nepalese have many racial, cultural, and linguistic similarities to the people of northern India. Their domestic and religious practices are also patterned after the higher Hindu castes of India.
Most Nepalese live in small villages in hilly terrain and are accustomed to traveling long distances on foot. They are known for their cheerfulness, good humor, resourcefulness, and self-confidence. Their population consists primarily of three "castes," or social classes: the Brahmans (priests and scholars); the Kshatriyas (rulers and warriors); and the Achut (laborers and servants). The Achut perform the most polluted tasks, such as cleaning bathrooms. Many also beg and scavenge for a living. As "untouchables," they are excluded from and considered ritually unclean by the other classes of Hindus.
Nepal opened its borders in 1951. However, foreign missionaries found it difficult to evangelize because of the strict government laws and scrutiny of foreigners.
What are their lives like?
Most of the Nepalese are farmers. They live in small rural settlements that are situated near rivers or springs. The villages consist of loosely grouped homes surrounded by farm land. Only the poorest families do not own land. In middle and southern Nepal, the land has been terraced for generations. Wet rice is grown during the monsoon season; dry rice, maize, millet, and wheat are raised on drier land during the summer and winter months. The Nepalese also cultivate vegetable gardens to feed their families. Most of the farmers raise buffalo and goats for meat and cows for milk.
Nepalese villages consist of loosely grouped homes surrounded by farm land. The villages are generally situated near rivers or springs, and the homes are connected by footpaths. Sometimes the paths meet together near a large tree that is used as a meeting place for the villagers, as well as a resting place for travelers. There are also a number of larger towns where the important temples or monasteries are located.
Houses are usually made of mud-brick with thatch or tin roofs. The bottom portions of the houses are painted with red clay, and the top halves are whitewashed. Most houses have two or more stories. The kitchen and living quarters are often located upstairs to keep them free of pollution by stray animals that might wander into the house. Most houses have porches and courtyards where people socialize and do crafts such as weaving.
Nepalese children, whether born to landowners or to servants, are treated well. Breast-feeding may continue until a child is three years old. There are many rites of passage for children, such as the first rice feeding and the first haircut. Also, girls go through puberty rites and boys go through initiations known as "sacred thread ceremonies." When they are about eight years old, the children begin doing domestic chores. Girls help care for the younger children, carry food for the animals, and haul water. Boys usually tend to the animals.
Nepalese girls were traditionally married before they reached the age of ten. Now, they usually marry later, but still do not begin living with their husbands until they have matured.
What are their beliefs?
Nepal is a Hindu nation in which the king is worshipped as an incarnation of the Hindu god, Vishnu (protector and preserver of world). Although most Nepalese are Hindus, there are still a large number of Buddhists and Muslims. All of these groups have held onto their traditional animistic beliefs (a belief that non-human objects have spirits). They recognize local gods, goblins, and spirits. They also believe in ghosts and demons that haunt the crossroads and rivers. Offerings are made to these spirits in order to appease them.
With Hinduism embracing 330 million gods, Nepal's capital, Kathmandu, has more temples, houses, and idols than people.
What are their needs?
Several missions agencies are now working among this people group; however, their progress has been slow. Very few of the Nepalese in Nepal know Jesus. Christianity is looked at as the "foreigners" religion. New believers are considered "untouchables" - the caste you do not mix with. Baptism is considered the ultimate proof of conversion, and the person performing the baptism can face up to a six-year prison term.
The Nepalese Chhetri are the major ethnic group in Nepal. They speak Nepali, which is the country's official language. The Nepalese have many racial, cultural, and linguistic similarities to the people of northern India. Their domestic and religious practices are also patterned after the higher Hindu castes of India.
Most Nepalese live in small villages in hilly terrain and are accustomed to traveling long distances on foot. They are known for their cheerfulness, good humor, resourcefulness, and self-confidence. Their population consists primarily of three "castes," or social classes: the Brahmans (priests and scholars); the Kshatriyas (rulers and warriors); and the Achut (laborers and servants). The Achut perform the most polluted tasks, such as cleaning bathrooms. Many also beg and scavenge for a living. As "untouchables," they are excluded from and considered ritually unclean by the other classes of Hindus.
Nepal opened its borders in 1951. However, foreign missionaries found it difficult to evangelize because of the strict government laws and scrutiny of foreigners.
What are their lives like?
Most of the Nepalese are farmers. They live in small rural settlements that are situated near rivers or springs. The villages consist of loosely grouped homes surrounded by farm land. Only the poorest families do not own land. In middle and southern Nepal, the land has been terraced for generations. Wet rice is grown during the monsoon season; dry rice, maize, millet, and wheat are raised on drier land during the summer and winter months. The Nepalese also cultivate vegetable gardens to feed their families. Most of the farmers raise buffalo and goats for meat and cows for milk.
Nepalese villages consist of loosely grouped homes surrounded by farm land. The villages are generally situated near rivers or springs, and the homes are connected by footpaths. Sometimes the paths meet together near a large tree that is used as a meeting place for the villagers, as well as a resting place for travelers. There are also a number of larger towns where the important temples or monasteries are located.
Houses are usually made of mud-brick with thatch or tin roofs. The bottom portions of the houses are painted with red clay, and the top halves are whitewashed. Most houses have two or more stories. The kitchen and living quarters are often located upstairs to keep them free of pollution by stray animals that might wander into the house. Most houses have porches and courtyards where people socialize and do crafts such as weaving.
Nepalese children, whether born to landowners or to servants, are treated well. Breast-feeding may continue until a child is three years old. There are many rites of passage for children, such as the first rice feeding and the first haircut. Also, girls go through puberty rites and boys go through initiations known as "sacred thread ceremonies." When they are about eight years old, the children begin doing domestic chores. Girls help care for the younger children, carry food for the animals, and haul water. Boys usually tend to the animals.
Nepalese girls were traditionally married before they reached the age of ten. Now, they usually marry later, but still do not begin living with their husbands until they have matured.
What are their beliefs?
Nepal is a Hindu nation in which the king is worshipped as an incarnation of the Hindu god, Vishnu (protector and preserver of world). Although most Nepalese are Hindus, there are still a large number of Buddhists and Muslims. All of these groups have held onto their traditional animistic beliefs (a belief that non-human objects have spirits). They recognize local gods, goblins, and spirits. They also believe in ghosts and demons that haunt the crossroads and rivers. Offerings are made to these spirits in order to appease them.
With Hinduism embracing 330 million gods, Nepal's capital, Kathmandu, has more temples, houses, and idols than people.
What are their needs?
Several missions agencies are now working among this people group; however, their progress has been slow. Very few of the Nepalese in Nepal know Jesus. Christianity is looked at as the "foreigners" religion. New believers are considered "untouchables" - the caste you do not mix with. Baptism is considered the ultimate proof of conversion, and the person performing the baptism can face up to a six-year prison term.
A Cultural Survey of the Brahmin and Chetri of Nepal
Nepal is located in the Himalayas and contains eight of the ten highest mountains in the world. The Himalayas are often called the roof of the world. The mountains have done much to shape the history and culture of the nation. This small, landlocked nation sits between Tibet (now part of modern China) and India and has been influenced by both nations. But, thanks to the seclusion of the mountains, Nepal has developed many cultures of its own. There are many people groups in Nepal, and they remain quite isolated. The largest group, and the one that is currently in power, is the Brahmin and Chetri.
Researching the Brahmin and Chetri has been interesting since they have spread throughout the country and enforced their culture on the other people groups. Their success in making their culture the national culture can be seen in the fact that many authors fail to note the distinction, if they are even aware of it, between the Brahmin and Chetri and Nepali culture. They have, however, maintained their preeminence in society, through an adaptation of the Hindu caste system. These people of Aryan descent hold the key to the nation, and an understanding of their history and culture is essential to an effective ministry in Nepal.
The Brahmin and Chetri are of Indo-Aryan ancestry. In this paper they are treated as one people group because in the Nepali adaptation of the caste system they are very close and allow inter-marriage, which is not allowed with the lower castes.
Nepal has a more relaxed form of the Hindu four-caste system. The Brahmin were originally the priests and teachers and were highly respected. The Chetri were the protectors, the warriors, and the leaders of the people. The Baishya were the traders and craftsmen, and the Sudra were the common workers. The Pani Nachalne were so low they were not included in the caste system. They are the famous “untouchables.”
The Nepali version of the caste system commonly groups the upper two castes together as the Parbatiya or Tadgadhari which means “born-twice” or born-again. Born-again in this case refers to incarnation instead of salvation, but this term is still kind of neat. The other two castes are grouped together as the Matwali. Either as a reflection of the Parbatiya’s view of the Matwali or an accurate description of their life style, the word Matwali means “alcohol drinker.” While the Parabatiya are Indo-Aryan, the Matwali are mostly Tibeto-Burman. The Brahmin and Chetri are not only a separate economic class they also have a separate history.
The history of the Brahmin and Chetri reaches back to the ancient Khas. Little is known about this large group of people. Very few artifacts have been found. They were evidently Indo-Aryan Hindus. In the fourteenth century, the Muslims invaded northern India and the Rajasthani princes, who where also Hindu, fled into the Khas territory but quickly took over, dividing the area into many small kingdoms. They also conquered the Gurung and Magar in the midwestern section of modern Nepal.
The Eastern most kingdom of the Gurung territory was Gorkha. The city of Gorkha is just east of the center of modern Nepal between Kathmandu to the east and Pokhara to the west. Prithvi Narayan Shah, king of Ghorka from 1722-1775, was attracted to the wealth of the Kathmandu valley, which at the time was inhabited by Tibeto-Burman people, the most famous of which were the Newars. The Malla dynasties had been in power since the late twelfth century but by the eighteenth century had split into three city-states fighting among themselves. Prithvi Narayan Shah took advantage of the Malla weakness and internal fighting and began a 20-year war of attrition to take the valley. He then went on to conquer all of modern-day Nepal plus a good bit more. Several wars with the British of India and the Chinese have shrunk the border down to its present size.
The present king of Nepal, Gyanendra Bir Bikram Shah, is the twelfth in the Shah dynasty. He is a Chetri of the Thakuri family. While the Shah dynasty has remained unbroken, from 1846-1951 a hereditary prime minister called a Rana was the head of government. The Rana were supported by the British, and when the British left India after World War II, they soon fell.
The Gorkhali also called Pahari (people of the hills) spread throughout the new land and multiplied greatly. The Brahmin and Chetri are the desendants of the ancient Gorkhali or Khas. They assigned the conquered people for the most part to the lower castes. However, not all groups have accepted these designations.
Even though they only make up about thirty to forty percent of the people of Nepal, The Brahman and Chetri have made their language the national language and call it Nepali. This language is also known as Kha-Nepali, Khas Kura, Gorkhali, Parbatiya, or Eastern Pahari. They have used various methods to “encourage” the other people groups to learn it. This has also made research difficult since there are now many different people groups of many different backgrounds that speak the same language.
With a history of oppression and subjugation you would expect to find Nepal about ready to explode with racial tension and a strong anti-caste movement. What is surprising, though, is that while there is a lot of tension and a strong communist movement, caste does not seem to be the main issue. As a matter of fact the majority of the leadership of the two communist parties are Brahmin and Chetri.
Nepal is a constitutional monarchy. It is the only Hindu Monarchy in the world. There are two main parties. The Congress party currently has a significant majority but is actually a combination of several other parties. The Opposition is led by one of two major Maoists Parties. The Communists have not been able to gain much control, but they have been managing to cause a lot of trouble. The leaders of both parties and most of the members are Brahmin and Chetri. The lower castes and the indigenous peoples of Nepal are very rarely involved in politics even though the Constitution now makes it illegal to discriminate against them. Discrimination was eliminated primarily because of outside pressure, but unofficial and social discrimination is still a problem.
The Brahmin and Chetri control the educational system and the Nepali language and culture are becoming even more dominant. Most schools are Nepali only, and the nations university is also Nepali only. To become a citizen, which many of the indigenous people are not, you must learn Nepali.
One of the most desired and well paying jobs in Nepal is in a non-government organization (NGO). Nepal has been the recipient of millions in humanitarian aid. Large portions of this money go into the pockets of the people who are given the responsibility of using it for the benefit of the people. There are several websites devoted to exposing and challenging caste discrimination. One of the main arguments given in their challenges is that a disproportionate number of Brahmin and Chetri are receiving these much coveted positions. There is little information on discrimination within the business world of Nepal. This is probably because there is not as much money in Nepali business. Although you cannot be absolutely certain when arguing from silence, it appears that the positions that are most desired and considered the most important are in NGO’s not business or government. The NGOs claim that their allocation of positions are in line with government population statistics. But, even this has been challenged.
Some have compared Nepal to America because of its great diversity. Actually Nepal has greater diversity and does not have a group with an unquestioned majority, like the whites of America. Nepal has fifty to one hundred or more people groups. The government has been accused of over-counting the Brahman and Chetri population and undercounting other groups. For example after much “persuasion” almost sixty percent of the people speak Nepali, therefore the Brahmin and Chetri claim to represent the majority of the people. Opposition groups claim that they are only thirty percent, and that since the women are not represented, they only represent fifteen percent of the population. The interesting thing about this is that the next largest group is only about eight percent, so the Brahmin and Chetri are still the largest group. The other claim made by the advocates for the indigenous people is that many villages are assigned to the “other” category and then lumped under the Chettri even though it is obvious they are not Chetri because they have never been treated with that much respect.
Their religion is traditionally Hindu, but in Nepal it has become very much mixed with Buddhism and Tantra or Animism. The Nepalis worship Buddha as a reincarnation of Vishnu a Hindu god. And for some reason the Buddhist worship many of the Hindu gods. They simply practice the religion that their families have been practicing for years.
In Nepal the practice of religion is far more important than doctrine. Religion is very integrated into their daily lives. They pray every morning and they have many religious festivals. All public holidays have religious significance. One other interesting fact is that the Brahmin and Chetri are vegetarians, but this is not from some general respect for animal life. Millions of animals are sacrifice as part of many of their holidays. The cow, however, is given a special place. The cows are thought to be divine. In Nepal the exclamation “Holy Cow” would be seen as simply redundant.
Most Nepalis are rural. It is still mostly an agricultural society. Things are changing rapidly, though, now that they are open to the outside world. There has been much industrial activity lately, and the country is starting to become more urban. The Brahmin, which were considered to be like the holy cows, did not originally own land. They were to be supported by the people, but many today have land and are farmers. As Nepal becomes more industrialized and urban, there will be drastic shifts in culture that could eventually sweep away the caste system.
The Nepalis eat Bhats…ok, Bhat, that is rice. Rice and curried vegetables are to the Nepali what hamburgers and french fries are to some Americans. In my humble opinion both could get boring. Actually the same or similar meals every day would get boring no matter what it is. In the cities, especially Kathmandu, you can get a bit more variety, but most of the people have very little variety. It is somewhat surprising for Nepal to have such a boring menu given its location, sandwiched between two countries that are famous for their food.
Nepal’s traditional art and fashion seem to have been developed by two groups that are so different that they hardly seem like they belong in the same nation. The temples in Nepal, many of which date back to the days when Tantra was the main religion, are now controlled by the Brahmin. The art that is found in these temples is anything but modest. The walls are often decorated with images of humans, gods, monkeys, and other creatures having sex in many painful or impossible positions, frequently with three or more partners. Ritual sex, as in many cultures, was seen as a way to gain favor with the gods, especially fertility gods who were very important to agriculture. The Brahmin and Chetri have done nothing to hide or remove this art.
In stark contrast to the temple art, Nepali fashion is very modest. Women wear robes that completely cover them and men wear baggy pants and long tunics. Modern fashion shows held in Nepal have been viewed more as entertainment than a real model for the clothes of the future. Many people like to see the strange clothes or all the skin that the clothes do not cover, but few ever even think about wearing such odd outfits. There has been considerable modernization in clothing styles in the last few decades but Nepal and the Brahmin and Chetri in particular remain much more conservative than the average American.
The Brahmin and Chetri, like most other people groups in southeast Asia, wear there life savings as jewelry. The jewelry in Nepal, especially, is quite large by western standards. Each people group has its own style. Supposedly, you can tell what people group or village people are from by their jewelry. The Brahmin and Chetri men can be identified by their Janai, a three strand cord that only they are supposed to wear.
When working with the Brahmin and Chetri and any other people group in Nepal there is very little that the average American would find morally offensive, except possibly the animal sacrifice. But, a quick survey of the Old Testament should cure any moral objections. As Christians we know that this is no longer necessary, and in this case, they are offering sacrifices to the wrong God, but this is a problem that will go away when a person gets saved and should never become a major issue.
Two things that would be a problem are alcoholism and child prostitution. Most Brahmin and Chetri consider both to be wrong and so there would not be a general conflict in morals, but it would be easy to get so involved in these and other social issues that you forget your main purpose. The best cure for and prevention against sin is a relationship with Christ. In fact most people groups of Nepal are comparatively conservative. They may not be as conservative as Muslim nations or east coast America, but they are close. A person from central or especially western United States would have to be careful not to offend the Nepali sense of morality. Americans already have a bad reputation thanks to television and tourists, which represent primarily the most liberal of Americans.
Evangelism in Nepal presents an interesting problem since any church you start is likely to fill quickly with the lower castes and therefore make it almost impossible for that church to reach out to the Brahmin and Chetri because of the social barriers. It is similar to Free Will Baptists finding it difficult to get the wealthy to come to their churches, only worse because there is a definite line between the castes, which no one crosses, and very few will associate with anyone of the lower castes. In order to reach the Brahmin and Chetri you almost have to establish a church for the few Brahmin and Chetri that you can reach at first and then train them to evangelize others in their caste. As believers become more familiar with the Bible and with the God that loves all people regardless of their caste, you can encourage them to attend the Matwalis church and even start to minister to them. It would be a great testimony to Christianity if you could bring these very diverse groups together.
The church for the Brahmin and Chetri should be kept open and active until there are no unsaved Brahmin and Chetri left to reach. Individuals that are not part of the Brahmin and Chetri outreach should be encouraged to go to the main church as soon as is reasonably possible so that the upper caste church does not become an established and separate denomination. These churches should always be seen as an outreach group and training ground for missionaries, and not accepted as a tradition of helping these castes to remain separate.
Reaching the Brahmin and Chetri requires a unique approach that is custom built to work in their society. Unfortunately, many of the Americans who do not make the mistake of assuming that all cultures are similar to their own, make the mistake of assuming that all foreign missions should take the same approach that is used in tribal Africa or South America. The message of the gospel stays the same, but the method of spreading the gospel must adapt to the culture being reached.
Researching the Brahmin and Chetri has been interesting since they have spread throughout the country and enforced their culture on the other people groups. Their success in making their culture the national culture can be seen in the fact that many authors fail to note the distinction, if they are even aware of it, between the Brahmin and Chetri and Nepali culture. They have, however, maintained their preeminence in society, through an adaptation of the Hindu caste system. These people of Aryan descent hold the key to the nation, and an understanding of their history and culture is essential to an effective ministry in Nepal.
The Brahmin and Chetri are of Indo-Aryan ancestry. In this paper they are treated as one people group because in the Nepali adaptation of the caste system they are very close and allow inter-marriage, which is not allowed with the lower castes.
Nepal has a more relaxed form of the Hindu four-caste system. The Brahmin were originally the priests and teachers and were highly respected. The Chetri were the protectors, the warriors, and the leaders of the people. The Baishya were the traders and craftsmen, and the Sudra were the common workers. The Pani Nachalne were so low they were not included in the caste system. They are the famous “untouchables.”
The Nepali version of the caste system commonly groups the upper two castes together as the Parbatiya or Tadgadhari which means “born-twice” or born-again. Born-again in this case refers to incarnation instead of salvation, but this term is still kind of neat. The other two castes are grouped together as the Matwali. Either as a reflection of the Parbatiya’s view of the Matwali or an accurate description of their life style, the word Matwali means “alcohol drinker.” While the Parabatiya are Indo-Aryan, the Matwali are mostly Tibeto-Burman. The Brahmin and Chetri are not only a separate economic class they also have a separate history.
The history of the Brahmin and Chetri reaches back to the ancient Khas. Little is known about this large group of people. Very few artifacts have been found. They were evidently Indo-Aryan Hindus. In the fourteenth century, the Muslims invaded northern India and the Rajasthani princes, who where also Hindu, fled into the Khas territory but quickly took over, dividing the area into many small kingdoms. They also conquered the Gurung and Magar in the midwestern section of modern Nepal.
The Eastern most kingdom of the Gurung territory was Gorkha. The city of Gorkha is just east of the center of modern Nepal between Kathmandu to the east and Pokhara to the west. Prithvi Narayan Shah, king of Ghorka from 1722-1775, was attracted to the wealth of the Kathmandu valley, which at the time was inhabited by Tibeto-Burman people, the most famous of which were the Newars. The Malla dynasties had been in power since the late twelfth century but by the eighteenth century had split into three city-states fighting among themselves. Prithvi Narayan Shah took advantage of the Malla weakness and internal fighting and began a 20-year war of attrition to take the valley. He then went on to conquer all of modern-day Nepal plus a good bit more. Several wars with the British of India and the Chinese have shrunk the border down to its present size.
The present king of Nepal, Gyanendra Bir Bikram Shah, is the twelfth in the Shah dynasty. He is a Chetri of the Thakuri family. While the Shah dynasty has remained unbroken, from 1846-1951 a hereditary prime minister called a Rana was the head of government. The Rana were supported by the British, and when the British left India after World War II, they soon fell.
The Gorkhali also called Pahari (people of the hills) spread throughout the new land and multiplied greatly. The Brahmin and Chetri are the desendants of the ancient Gorkhali or Khas. They assigned the conquered people for the most part to the lower castes. However, not all groups have accepted these designations.
Even though they only make up about thirty to forty percent of the people of Nepal, The Brahman and Chetri have made their language the national language and call it Nepali. This language is also known as Kha-Nepali, Khas Kura, Gorkhali, Parbatiya, or Eastern Pahari. They have used various methods to “encourage” the other people groups to learn it. This has also made research difficult since there are now many different people groups of many different backgrounds that speak the same language.
With a history of oppression and subjugation you would expect to find Nepal about ready to explode with racial tension and a strong anti-caste movement. What is surprising, though, is that while there is a lot of tension and a strong communist movement, caste does not seem to be the main issue. As a matter of fact the majority of the leadership of the two communist parties are Brahmin and Chetri.
Nepal is a constitutional monarchy. It is the only Hindu Monarchy in the world. There are two main parties. The Congress party currently has a significant majority but is actually a combination of several other parties. The Opposition is led by one of two major Maoists Parties. The Communists have not been able to gain much control, but they have been managing to cause a lot of trouble. The leaders of both parties and most of the members are Brahmin and Chetri. The lower castes and the indigenous peoples of Nepal are very rarely involved in politics even though the Constitution now makes it illegal to discriminate against them. Discrimination was eliminated primarily because of outside pressure, but unofficial and social discrimination is still a problem.
The Brahmin and Chetri control the educational system and the Nepali language and culture are becoming even more dominant. Most schools are Nepali only, and the nations university is also Nepali only. To become a citizen, which many of the indigenous people are not, you must learn Nepali.
One of the most desired and well paying jobs in Nepal is in a non-government organization (NGO). Nepal has been the recipient of millions in humanitarian aid. Large portions of this money go into the pockets of the people who are given the responsibility of using it for the benefit of the people. There are several websites devoted to exposing and challenging caste discrimination. One of the main arguments given in their challenges is that a disproportionate number of Brahmin and Chetri are receiving these much coveted positions. There is little information on discrimination within the business world of Nepal. This is probably because there is not as much money in Nepali business. Although you cannot be absolutely certain when arguing from silence, it appears that the positions that are most desired and considered the most important are in NGO’s not business or government. The NGOs claim that their allocation of positions are in line with government population statistics. But, even this has been challenged.
Some have compared Nepal to America because of its great diversity. Actually Nepal has greater diversity and does not have a group with an unquestioned majority, like the whites of America. Nepal has fifty to one hundred or more people groups. The government has been accused of over-counting the Brahman and Chetri population and undercounting other groups. For example after much “persuasion” almost sixty percent of the people speak Nepali, therefore the Brahmin and Chetri claim to represent the majority of the people. Opposition groups claim that they are only thirty percent, and that since the women are not represented, they only represent fifteen percent of the population. The interesting thing about this is that the next largest group is only about eight percent, so the Brahmin and Chetri are still the largest group. The other claim made by the advocates for the indigenous people is that many villages are assigned to the “other” category and then lumped under the Chettri even though it is obvious they are not Chetri because they have never been treated with that much respect.
Their religion is traditionally Hindu, but in Nepal it has become very much mixed with Buddhism and Tantra or Animism. The Nepalis worship Buddha as a reincarnation of Vishnu a Hindu god. And for some reason the Buddhist worship many of the Hindu gods. They simply practice the religion that their families have been practicing for years.
In Nepal the practice of religion is far more important than doctrine. Religion is very integrated into their daily lives. They pray every morning and they have many religious festivals. All public holidays have religious significance. One other interesting fact is that the Brahmin and Chetri are vegetarians, but this is not from some general respect for animal life. Millions of animals are sacrifice as part of many of their holidays. The cow, however, is given a special place. The cows are thought to be divine. In Nepal the exclamation “Holy Cow” would be seen as simply redundant.
Most Nepalis are rural. It is still mostly an agricultural society. Things are changing rapidly, though, now that they are open to the outside world. There has been much industrial activity lately, and the country is starting to become more urban. The Brahmin, which were considered to be like the holy cows, did not originally own land. They were to be supported by the people, but many today have land and are farmers. As Nepal becomes more industrialized and urban, there will be drastic shifts in culture that could eventually sweep away the caste system.
The Nepalis eat Bhats…ok, Bhat, that is rice. Rice and curried vegetables are to the Nepali what hamburgers and french fries are to some Americans. In my humble opinion both could get boring. Actually the same or similar meals every day would get boring no matter what it is. In the cities, especially Kathmandu, you can get a bit more variety, but most of the people have very little variety. It is somewhat surprising for Nepal to have such a boring menu given its location, sandwiched between two countries that are famous for their food.
Nepal’s traditional art and fashion seem to have been developed by two groups that are so different that they hardly seem like they belong in the same nation. The temples in Nepal, many of which date back to the days when Tantra was the main religion, are now controlled by the Brahmin. The art that is found in these temples is anything but modest. The walls are often decorated with images of humans, gods, monkeys, and other creatures having sex in many painful or impossible positions, frequently with three or more partners. Ritual sex, as in many cultures, was seen as a way to gain favor with the gods, especially fertility gods who were very important to agriculture. The Brahmin and Chetri have done nothing to hide or remove this art.
In stark contrast to the temple art, Nepali fashion is very modest. Women wear robes that completely cover them and men wear baggy pants and long tunics. Modern fashion shows held in Nepal have been viewed more as entertainment than a real model for the clothes of the future. Many people like to see the strange clothes or all the skin that the clothes do not cover, but few ever even think about wearing such odd outfits. There has been considerable modernization in clothing styles in the last few decades but Nepal and the Brahmin and Chetri in particular remain much more conservative than the average American.
The Brahmin and Chetri, like most other people groups in southeast Asia, wear there life savings as jewelry. The jewelry in Nepal, especially, is quite large by western standards. Each people group has its own style. Supposedly, you can tell what people group or village people are from by their jewelry. The Brahmin and Chetri men can be identified by their Janai, a three strand cord that only they are supposed to wear.
When working with the Brahmin and Chetri and any other people group in Nepal there is very little that the average American would find morally offensive, except possibly the animal sacrifice. But, a quick survey of the Old Testament should cure any moral objections. As Christians we know that this is no longer necessary, and in this case, they are offering sacrifices to the wrong God, but this is a problem that will go away when a person gets saved and should never become a major issue.
Two things that would be a problem are alcoholism and child prostitution. Most Brahmin and Chetri consider both to be wrong and so there would not be a general conflict in morals, but it would be easy to get so involved in these and other social issues that you forget your main purpose. The best cure for and prevention against sin is a relationship with Christ. In fact most people groups of Nepal are comparatively conservative. They may not be as conservative as Muslim nations or east coast America, but they are close. A person from central or especially western United States would have to be careful not to offend the Nepali sense of morality. Americans already have a bad reputation thanks to television and tourists, which represent primarily the most liberal of Americans.
Evangelism in Nepal presents an interesting problem since any church you start is likely to fill quickly with the lower castes and therefore make it almost impossible for that church to reach out to the Brahmin and Chetri because of the social barriers. It is similar to Free Will Baptists finding it difficult to get the wealthy to come to their churches, only worse because there is a definite line between the castes, which no one crosses, and very few will associate with anyone of the lower castes. In order to reach the Brahmin and Chetri you almost have to establish a church for the few Brahmin and Chetri that you can reach at first and then train them to evangelize others in their caste. As believers become more familiar with the Bible and with the God that loves all people regardless of their caste, you can encourage them to attend the Matwalis church and even start to minister to them. It would be a great testimony to Christianity if you could bring these very diverse groups together.
The church for the Brahmin and Chetri should be kept open and active until there are no unsaved Brahmin and Chetri left to reach. Individuals that are not part of the Brahmin and Chetri outreach should be encouraged to go to the main church as soon as is reasonably possible so that the upper caste church does not become an established and separate denomination. These churches should always be seen as an outreach group and training ground for missionaries, and not accepted as a tradition of helping these castes to remain separate.
Reaching the Brahmin and Chetri requires a unique approach that is custom built to work in their society. Unfortunately, many of the Americans who do not make the mistake of assuming that all cultures are similar to their own, make the mistake of assuming that all foreign missions should take the same approach that is used in tribal Africa or South America. The message of the gospel stays the same, but the method of spreading the gospel must adapt to the culture being reached.
Chhetri surnames
The Chhetri are divided into many descent groups with names variously associated with place-names in the Karnali region or representing occupations. Some of these names are shared among Bahuns and Thakuris, indicating a common Khas origin among these higher castes. Examples of occupation-derived surnames are Adhikari ("official"), Khadka ("sword-bearer") and Kunwar ("prince"). One common honorific term used for the Chhetri is kaji ("boss").
Certain Nepali surnames indicate a person belongs to the Chhetri caste. These names include:
There is some confusion about the surname Rana. This was a self-designated surname of the former hereditary Prime Ministers of Nepal. The first autocratic Prime Minister of Nepal, Jang Bahadur Kunwar, changed his surname to Rana to strengthen his claim and association with Rana kings in Rajasthan, the claimed origin of his ancestors
Certain Nepali surnames indicate a person belongs to the Chhetri caste. These names include:
- Adhikari (official)
- Baniya
- Bhandari (store-guardian)
- Basnet
- Baruwal
- Bisht (baron/distinguished)
- Bogati(special kings messengers)
- Bohora
- Budhathoki
- Chhetri (Kshatriya)
- Chand (moon)
- Hamal
- Kaji
- Karki(Revenue Officer)
- Katuwal
- Khadka (sword-bearer)
- Khatri (KC)
- Kunwar (prince)
- Lamichhane
- Mahat
- Malla (from the Malla era)
- Rana
- Rawal
- Rawat
- Raut
- Rayamajhi
- Thakuri (Thakuri subcaste)
- Thapa (Tibetan: man at the border)
- Shah
- Shahi
- Singh (lion)
Religion
Khas religion began with shamanism and nature worship. When the Khas Prince Siddartha Gautama achieved Nirvana and started preaching Buddhism in the 5th century BCE, Khas largely converted to Buddhism. The inhabitants of Khas later largely adopted Hinduism, however they revere and worship Buddha along with Hindu deities, and continue some shamanistic practices
The religion followed by most Chhetri today is very much patterned after Hinduism. Like the Brahmin Bahuns, their caste is among the "twice-born", so called because males are symbolically reborn at age thirteen, when they begin to wear the janai. Likewise, they share the same festivals as the Bahuns; the life cycle rites of birth, initiation, marriage, and death are celebrated with Brahmanic rites. This is especially true of the aristocratic Thakuri subcaste and members of Khas subcastes whose ancestors converted to Hinduism or who claim to be of pure Kshatriya blood.
Hindu Chhetris, like the Brahmin Bahuns, wear a sacred thread called a janai, which signifies their "twice-born" status. They also abstain from alcohol. Among Chhetris, the menstruation period is considered highly polluting.
Principal Matwali deities are referred to collectively as masto, and also have individual names, such as Babiro or Tharpo. Each masto has a geographical domain in the Khas region. Other indigenous Khasa deities include the Mali-ka goddesses, associated in Hinduism with Bhagavathi, whom the Matwali worship on certain full moon days on high ridges. Matwali and other Chhetris also have a tradition of worshiping their kul-deuta or kul-devata (ancestral deity) at annual lineage gatherings.
The religion followed by most Chhetri today is very much patterned after Hinduism. Like the Brahmin Bahuns, their caste is among the "twice-born", so called because males are symbolically reborn at age thirteen, when they begin to wear the janai. Likewise, they share the same festivals as the Bahuns; the life cycle rites of birth, initiation, marriage, and death are celebrated with Brahmanic rites. This is especially true of the aristocratic Thakuri subcaste and members of Khas subcastes whose ancestors converted to Hinduism or who claim to be of pure Kshatriya blood.
Hindu Chhetris, like the Brahmin Bahuns, wear a sacred thread called a janai, which signifies their "twice-born" status. They also abstain from alcohol. Among Chhetris, the menstruation period is considered highly polluting.
Matwali Khasa religion
Many Khasa subgroups, collectively called Matwali ("alcohol drinking") Chhetris, retain faith in their traditional shamanistic and oracular religion. Their priests are called dhami, and all adherents are permitted to drink alcohol. However the Matwali do not wear the sacred thread typical of other Chhetris.Principal Matwali deities are referred to collectively as masto, and also have individual names, such as Babiro or Tharpo. Each masto has a geographical domain in the Khas region. Other indigenous Khasa deities include the Mali-ka goddesses, associated in Hinduism with Bhagavathi, whom the Matwali worship on certain full moon days on high ridges. Matwali and other Chhetris also have a tradition of worshiping their kul-deuta or kul-devata (ancestral deity) at annual lineage gatherings.
Society
The former royal family of Nepal, members of the Chhetri Thakuri subcaste.
The most prominent features of Nepalese Chhetri society have been the ruling Shah dynasty (1768–2008), the Rana Prime Ministers (1846–1953) that marginalized the monarchy, and the Chhetri presence in the armed forces, police, and government of Nepal. The King of Nepal was a member of the Thakuri subcaste. In traditional and administrative professions, Chhetris were given favorable treatment by the royal government.
Chhetris comprise many subgroups, including Khasa (clans from Khas) and Thakuri (aristocratic clans). The Khasa subgroups are widespread in Karnali. Members of certain Khasa subgroups are called pawai ("peripheral"), or matwali ("bacchanal") because of their use of alcohol. These populations are descendants of Khas people who did not convert to Hinduism, and who today do not don the janai (sacred thread).
Chhetris, like Bahuns, do not practice cross-cousin marriage, which distinguishes them from the Thakuri who marry maternal cross-cousins. Though marriage among Chhetris is usually monogamous, some practice polygamy. Girls are married at an early age, and remarriage by widows is prohibited by social norms. Chhetris practice cremation of the dead
History
The Himalaya were considered a sacred place for attaining liberation in Hindu mythology. References to Brahmins and Kshatriyas are found in Banawali (Tantric texts) on Nepal, in whose ancient setting the Kathmandu Valley was still a lake. These texts also mention Lord Krishna, considered a Kshatriya prince who arrived with his cows and stayed in the valley. Kathmandu was ruled by cow herding Gopal Bamsa long before other castes settled the area. The four Narayan temples around the valley were established by these Vaishnava people.
Before the Shah dynasty (1768–2008) united Nepal, kings of various ethnic and caste groups ruled about 50 small kingdoms. The ancient name of this Himalayan region was Khas-des. Khas peoples (Nepali: खस) were the most populous and are mentioned in the histories of India and China. The Khas were Indo-European-speaking Aryan mountain dwellers, spreading from west to east across the hills of the Central Himalaya. They established many independent dynasties in early medieval times. The Khas people had an empire, the Kaśa Kingdom which included Kashmir, part of Tibet, and Western Nepal (Karnali Zone).
Anthropologists believe that within the context of Indo-Aryan migration, the majority of Chhetris derive from unions between Khas and indigenous groups, as the Khas progressively encroached on indigenous homelands. Many Chhetris exhibit traits of mixed racial heritage, more so than Brahmins (called Bahun in the Nepalese hills). There are several recognized ways to enter the Chhetri caste:
In the early modern history of Nepal, Chhetris played a key role in the unification of the country, providing the core of the Rajput Gorkhali army of the mid-18th century. During the monarchy, Chhetris continued to dominate the ranks of the Nepalese Army, police, Nepalese government administration, and even one regiment of the Indian Army. Under the pre-democratic constitution and institutions of the state, Chhetri culture and language also dominated multiethnic Nepal to the disadvantage and exclusion of many minorities and indigenous peoples. The desire for increased self-determination among these minorities and indigenous peoples was a central issue in the Nepalese Civil War and subsequent democratic movement
Before the Shah dynasty (1768–2008) united Nepal, kings of various ethnic and caste groups ruled about 50 small kingdoms. The ancient name of this Himalayan region was Khas-des. Khas peoples (Nepali: खस) were the most populous and are mentioned in the histories of India and China. The Khas were Indo-European-speaking Aryan mountain dwellers, spreading from west to east across the hills of the Central Himalaya. They established many independent dynasties in early medieval times. The Khas people had an empire, the Kaśa Kingdom which included Kashmir, part of Tibet, and Western Nepal (Karnali Zone).
Anthropologists believe that within the context of Indo-Aryan migration, the majority of Chhetris derive from unions between Khas and indigenous groups, as the Khas progressively encroached on indigenous homelands. Many Chhetris exhibit traits of mixed racial heritage, more so than Brahmins (called Bahun in the Nepalese hills). There are several recognized ways to enter the Chhetri caste:
- Having nothing but ancestors ultimately tracable to Kshatriyas in India.
- Being the scion of a Brahman father and any other "clean" caste including Magar or other Tibeto-Burman "hill tribes".
- The child of a Chhetri father and a woman from these lower but "clean" castes is still Chhetri.
- An arbitrary community can start following Chhetri caste rules (especially in diet), hiring Bahuns to conduct certain rituals and even to write dubious genealogy. Over generations, these claims of Chhetri affinity become plausible to broader audiences.
In the early modern history of Nepal, Chhetris played a key role in the unification of the country, providing the core of the Rajput Gorkhali army of the mid-18th century. During the monarchy, Chhetris continued to dominate the ranks of the Nepalese Army, police, Nepalese government administration, and even one regiment of the Indian Army. Under the pre-democratic constitution and institutions of the state, Chhetri culture and language also dominated multiethnic Nepal to the disadvantage and exclusion of many minorities and indigenous peoples. The desire for increased self-determination among these minorities and indigenous peoples was a central issue in the Nepalese Civil War and subsequent democratic movement
Chhetri
Chhetri or Chhettri (Nepali: छेत्री), synonymous with Kshetri (Nepali: क्षेत्री) and Khatri (Nepali: खत्री) are all derivatives of Kshatriya (Sanskrit: क्षत्रीय), the warrior and ruler caste group or varna of Hinduism.[5][6] Chhetris speak Khasa Nepali the national language, and are part of the dominant Khasa culture and the wider Pahari Indo-Nepali population. Chhetri refers to Kshatriyas from the hills of Nepal but not from the Nepalese Terai or India.
Chhetris are Nepal's largest caste group, 15.5% of the population. Chhetris are overwhelmingly Hindu (99.48% according to the 2001 Census). In Nepal's hill districts their proportion of the population rises to 41% compared to 31% Brahmin and 27% other castes. This greatly exceeds the Kshatriya portion in most regions with predominantly Hindu populations
Chhetris are Nepal's largest caste group, 15.5% of the population. Chhetris are overwhelmingly Hindu (99.48% according to the 2001 Census). In Nepal's hill districts their proportion of the population rises to 41% compared to 31% Brahmin and 27% other castes. This greatly exceeds the Kshatriya portion in most regions with predominantly Hindu populations
Brahmins in other religions
Buddhism
Brahmins were treated with the greatest veneration in the time of the Buddha and there are countless references to Brahmins throughout all of the Buddhist scriptures. Furthermore, most of the major Buddhist founders were Brahmins. They include Sariputra, Maudgalyayana, Mahakashyapa, Bodhi Dharma, Nagarjuna, Asvaghosha, Padmasambhava, Shantarakshita, Nagasena, Kumarajiva and Shantideva all of whom have always been referred to their titles as Brahmins in all scriptures. The word Brahmin was not redefined by the Buddha and it continued to be used alongside Arahat in separate capacities. For example, in the Ambattha Sutra, we find the Buddha debated a Brahmin who was clearly not an Arahat. Also, in many important dharanis, Brahmins are mentioned in an entirely different capacity to Arahats and therefore there is a marked difference. The Buddha however insisted that Brahmins had to live up to their great legacy and could not be by birth alone but also had to have the meritorious acts. In the Dhammapada, the Buddha mentions Brahmins and Arahats in very different capacities and dedicates an entire chapter to what it means to be a real Brahmin called the Brahmana-vagga. The Buddha did not believe in caste discrimination but he did endorse a fair division of labour based on merit. Brahmins were not to discriminate against lower castes but were to serve them wholeheartedly. Many sutras believe that the Buddha himself was a Brahmin in a previous life and due to his good merit as a Brahmin, he was re-born as the Buddha. Other experts believe the Buddha descended from Brahmin sage Angiras whose descendants like Dronacharya were Shatra Brahmins or warrior Brahmins that eventually became Kshatriya warriors.The notion of ritual purity provided a conceptual foundation for the caste system, by identifying occupations and duties associated with impure or taboo objects as being themselves impure. Regulations imposing such a system of ritual purity and taboos are absent from the Buddhist monastic code, and not generally regarded as being part of Buddhist teachings To the contrary, the early Buddhist scriptures defined purity as determined by one's state of mind, and refer to anyone who behaves unethically, of whatever caste, as "rotting within", or "a rubbish heap of impurity".
There are many places in which the Buddha explains his use of the word brahman. At Sutta Nipata 1.7 Vasala Sutta, verse 12, he states: "Not by birth is one an outcast; not by birth is one a brahman. By deed one becomes an outcast, by deed one becomes a brahman."
Jainism
- The first convert of Mahavira, the 24th Tirthankara of Jainism was Indrabhuti (aka Gautamswami) the Brahmin, who headed a group of other Brahmins and converted them to Jainism. He was from the village Gobbar (also called Govarya) near Rajgriha. It is said that at the sight of Gautama, the tapsas who were competing with him to reach the top of a hill once, by seeing the winner Gautama at the top, achieved moksha.
- Sajjambhava was another born from Rajgriha and was elected the head of the Jain temple. He is famous for his composition of the "Dasavaikalika Sutra."
- Acharya Vidyanand is a Brahmin of the Dhigambar Jain sect and compiled in the Sanskrit language, "Ashta Shahastri" with eight thousand verses.
- Acharya Shushil Kumar, known better to Jains as "Guruji", was born a Vaidik in the Shakarpur village of the Haryana province. At the age of 15, he took Diksha (became a sanyassin) into the Sthanakvasi, a Swhetambara sub-sect.
- There is also a story about a wealthy Brahmin named Dhangiri in the town of Tumbhivan, who, when heard the sermons of the Jain Acharya Sinhgiri, while he regularly listened to but later lost his interest in wealth and decided to take the Diksha.
- Umasvati was a composer who was so loved by Jains that he is considered by the Dhigambar sect to be a Dhigambar member and the Svetambara sect to be a Svetambara member.
- Akalanka of the 8th century is saod to the poineer in rthe field of Jain logic.
Sikhism
Many writers of the Guru Granth Sahib are of the Bhatt surname. The Sikh composed Mathura Bhatt's fourteen verses are seven each in praise of Guru Ram Das and Guru Arjan.There are also several Mohyals (Brahmin warriors) in the Sikh community.
Notes
- ^ Brahman, Brahma and Brahmin. Brahman, Brahmin and Brahma have different meanings. Brahman refers to the Supreme Self. Brahmin or Brahmana refers to an individual, while the word Brahma refers to the creative aspect of the universal consciousness[citation needed].
References
- ^ Monier-Williams: inspired, inwardly stirred, wise, learned, etc.
- ^ 'Dvija was used more frequently for Brahmins, but it also included Kṣatriyas and Vaiśyas who were "reborn through investiture with the sacred knowledge" - Monier-Williams.
- ^ Indian Economic and Social History Review 1987, Himanshu P Ray, 24: 443
- ^ Ancient India: a history of its culture and civilization, Damodar Dharmanand Kosambi, p.166-170
- ^ A social history of India, by SN Sadasivan
- ^ Castes and tribes of Southern India, By Edgar Thurston, K. Rangachari
- ^ Hopkins, Religions of India, p.192 states: "As to the fees, the rules are precise, and the propounders of them are unblushing. The priest performs the sacrifice for the fee alone, and it must consist of valuable garments, kine, horses, or gold; – when each is to be given is carefully stated. Gold is coveted most, for ‘this is immortality, the seed of Agni,’ and therefore peculiarly agreeable to the pious priest".
- ^ A detailed article on Brahmins at Vepachedu Educational Foundation
- ^ a b Wells et al. (2001)
- ^ a b c Semino et al. (2000)
- ^ High-Resolution Phylogenetic Analysis of Southeastern Europe Traces Major Episodes of Paternal Gene Flow Among Slavic Populations - Pericic et al. 22 (10): 1964 - Molecular Bi...
- ^ Behar et al. (2003)
- ^ The Autochthonous Origin and a Tribal Link of Indian Brahmins: Evaluation Through Molecular Genetic Markers, by S. Sharma (1,2), E. Rai (1,2), S. Singh (1,2), P.R. Sharma (1,3), A.K. Bhat (1), K. Darvishi (1), A.J.S. Bhanwer (2), P.K. Tiwari (3), R.N.K. Bamezai (1) 1) NCAHG, SLS, JNU, New delhi; 2) Department of Human Genetics, GNDU, Amritsar; 3) Centre for Genomics, SOS zoology, JU, Gwalior, Page 273 (1344/T), Published in The American Society of Human Genetics 57th Annual Meeting, October 23–27, 2007, San Diego, California.
- ^ Passarino et al. (2002)
- ^ Underhill et al. (2009)
- ^ Brāhmanotpatti Martanda, cf. Dorilal Sharma, p.41-42
- ^ Mentioned by Jogendra Nath Bhattacharya in "Hindu Castes and Sects", a detailed article on various castes and groups of Brahmins
- ^ a b Leider, Jacques P.. "Specialists for Ritual, Magic and Devotion: The Court Brahmins of the Konbaung Kings". The Journal of Burma Studies 10: 159–180.
- ^ Article on Brahmins of Andhra Pradesh at Vepachedu Educational Foundation
- ^ a b The Tribes and Castes of the Central Provinces of India By R.V. Russell
- ^ Vishwakarma (caste)
- ^ The Tale of Tuluva Brahmins
- ^ Article on Gotras of Brahmins at Vepachedu Educational Foundation
- ^ Article on Gotras and pravaras of Brahmins at Vepachedu Educational Foundation
- ^ Manu Smriti on learning of the Vedas
- ^ Article on various sects and rishis of Brahmins at Vepachedu Educational Foundation
- ^ Bhanu, B. V., People of India, p. 948.
- ^ Classical Dictionary of Hindu Mythology and Religion, Geography, History and Literature, by John Dowson, p. 17.
- ^ History of Indian Theatre, by Manohar Laxman Varadpande, p. 227.
- ^ Crooke, William (1999). The Tribes and Castes of the North-Western Provinces and Oudh. 6A, Shahpur Jat, New Delhi-110049, India: Asian Educational Services. pp. 1809 (at page 64). ISBN 8120612108.
- ^ a b c P. 201, Professor A.L. Basham, My Guruji and Problems and Perspectives of Ancient, by Sachindra Kumar Maity
- ^ P. 29, Cultural History from the Matsyapurāṇa, by Sureshachandra Govindlal Kantawala
- ^ P. 37 Asian Medical Systems: A Comparative Study By Charles Leslie
- ^ a b P. 13 Castes And Tribes Of Southern India By Edgar Thurston, K. Rangachari
- ^ http://vedabase.net/sb/7/11/14/en | Śrīmad Bhāgavatam 7.11.14
- ^ a b c "Mahima Dharma, Bhima Bhoi and Biswanathbaba"
- ^ http://www.buddhanet.net/dhammapada/d_brahmi.htm
- ^ http://www.jatakaonline.com/jataka-tales/0011-the-first-prophecy
- ^ (Robinson, Johnson & Thanissaro 2005, p. 51)
- ^ Sue Hamilton, Early Buddhism: A New Approach: The I of the Beholder. Routledge 2000, pages 47, 49.
- ^ Translation by Piyadassi Thera
- ^ P.21 Jaina-rūpa-maṇḍana =: Jaina Iconography By Umakant Premanand Shah
- ^ P. 374 Buddhist phenomenology: a philosophical investigation of Yogācāra Buddhism By Dan Lusthaus
- ^ Bards/Bhatts in Adi Granth: Bhatt Mathura
Sampradayas
The three sampradayas (sects) of Brahmins, especially in South India are the Smarta sampradaya, the Srivaishnava sampradaya and the Madhva sampradaya.
In south India Srivaishnava sampradayam was propagated by Srimad Ramanjuacharya Which has Given as bhakti marga by azhwar saints.
The Mahima Dharma or "Satya Mahima Alekha Dharma" was founded by the Brahmin Mukanda Das of present-day Orissa, popularly know by followers as Mahima Swami according to the Bhima Bhoi text. He was born in the last part of 18th century in Baudh ex-state as a son of Ananta Mishra. He was Brahmin by caste as mentioned in Mahima Vinod of Bhima Bhoi in Vol.11. This sampradaya is similar to Vaishnavism. Although the members of this sect do not worship Lord Vishnu as their Ishta-Deva, they believe that the Srimad Bhagavatam is sacred. The founder of this sect was a Vaishnavite before founding the new order.This sampradaya was founded in the latter part of the 18th century.
There is also the Avadhoot Panth, wherein Lord Dattatreya and his forms such as Narasimha Saraswati and Sai Baba of Shirdi are worshiped. Lord Dattatreya is worshiped by many as the Hindu trinity - Brahma, Vishnu and Shiva in one divine entity. Many even worship Dattatreya as an Avatar of Vishnu or of Shiva.
Smartism
Smartism (or Smarta Sampradaya, Smarta Tradition, as it is termed in Sanskrit) is a liberal or nonsectarian denomination of the Hindu religion who accept all the major Hindu deities as forms of the one Brahman in contrast to Vaishnavism, for example. The term Smarta refers to adherents who follow the Vedas and Shastras.One form of Vaishnavism is Madhwa ( Dwaita Sampradaya), and the other is Sri Vaishnava (vishista dwaita sampradaya). Madhwa Brahmins are mainly located in the Carnatic plains and some of them are seen in Andhra, Tamil Nadu and Kerala areas. They follow the preachings of Sri Madhwacharya, who born in South Canara district of Karnataka in 12th Century. He preached that God and atma (our soul ) is different as against the preachings of Sri Sankaracharya, who preached aham Brahmasmi (God and my soul are the same).
In south India Srivaishnava sampradayam was propagated by Srimad Ramanjuacharya Which has Given as bhakti marga by azhwar saints.
Shaivism
Shaivism (sometimes called Shivaism) is a belief system where Lord Shiva is worshipped as the Supreme Lord. It is a derivative faith of the core Vedic tradition. Saiva sects contains many sub-sects, such as Rudrasaivas, Veerasiavas, Paramasaivas, etc. Ravana the Ruler of Lanka in the Hindu Epic Ramayana was a Devgan Brahmin Grand son of Sage Pulastya & So of Sage VisharvaMiscellaneous sects
There are additional sampradayas as well which are not as widely followed as the rest.The Mahima Dharma or "Satya Mahima Alekha Dharma" was founded by the Brahmin Mukanda Das of present-day Orissa, popularly know by followers as Mahima Swami according to the Bhima Bhoi text. He was born in the last part of 18th century in Baudh ex-state as a son of Ananta Mishra. He was Brahmin by caste as mentioned in Mahima Vinod of Bhima Bhoi in Vol.11. This sampradaya is similar to Vaishnavism. Although the members of this sect do not worship Lord Vishnu as their Ishta-Deva, they believe that the Srimad Bhagavatam is sacred. The founder of this sect was a Vaishnavite before founding the new order.This sampradaya was founded in the latter part of the 18th century.
There is also the Avadhoot Panth, wherein Lord Dattatreya and his forms such as Narasimha Saraswati and Sai Baba of Shirdi are worshiped. Lord Dattatreya is worshiped by many as the Hindu trinity - Brahma, Vishnu and Shiva in one divine entity. Many even worship Dattatreya as an Avatar of Vishnu or of Shiva.
Practices
Brahmins, adhere to the principles of the Vedas, Manu Smriti, Sanatana Dharma, and can be found in any of the different religions of Hinduism, such as acceptance of the Vedas. Brāhmaṇas have six occupational duties, of which three are compulsory—namely, studying the Vedas, worshiping the Deity and giving charity. By teaching, by inducing others to worship the Deity, and by accepting charity back, the brāhmaṇas receive the necessities of life. This is also confirmed in the Manu-saḿhitā:
ṣaṇṇāḿ tu karmaṇām asya
trīṇi karmāṇi jīvikā
yajanādhyāpane caiva
viśuddhāc ca pratigrahaḥ
A brāhmaṇa cannot take up any professional occupational duty for his livelihood. The śāstras especially stress this, if one claims to be a brāhmaṇa. Brahmins believe in Sarvejanāssukhinobhavaṃtu—Let the entire society be happy and prosperous and Vasudhaiva kuṭuṃbakaṃ—the whole world is one family. Many Brahmins are reformers. Brahmins practice vegetarianism or lacto-vegetarianism which has been a custom since several centuries dating back to B.C. Following this custom is mandatory in Brahmin culture. However, some among the Brahmins inhabiting cold regions of Kashmir, Himachal Pradesh and Nepal, and coastal areas like Bengal etc., eat fish and other locally available non-vegetarian foods and hence are pesco-vegetarians.
Brahmins have a "choti", a braid that was grown on the back of their heads- the main purpose of this was to help differentiate Brahmins from other Hindu Castes, as well as to show that they possess sacred knowledge, unlike others. As a result of this, modern Bhramins often have no choti, or a seriously shortened one, and go on performing their duties as such, showing an inclined respect towards other people.
ṣaṇṇāḿ tu karmaṇām asya
trīṇi karmāṇi jīvikā
yajanādhyāpane caiva
viśuddhāc ca pratigrahaḥ
A brāhmaṇa cannot take up any professional occupational duty for his livelihood. The śāstras especially stress this, if one claims to be a brāhmaṇa. Brahmins believe in Sarvejanāssukhinobhavaṃtu—Let the entire society be happy and prosperous and Vasudhaiva kuṭuṃbakaṃ—the whole world is one family. Many Brahmins are reformers. Brahmins practice vegetarianism or lacto-vegetarianism which has been a custom since several centuries dating back to B.C. Following this custom is mandatory in Brahmin culture. However, some among the Brahmins inhabiting cold regions of Kashmir, Himachal Pradesh and Nepal, and coastal areas like Bengal etc., eat fish and other locally available non-vegetarian foods and hence are pesco-vegetarians.
Brahmins have a "choti", a braid that was grown on the back of their heads- the main purpose of this was to help differentiate Brahmins from other Hindu Castes, as well as to show that they possess sacred knowledge, unlike others. As a result of this, modern Bhramins often have no choti, or a seriously shortened one, and go on performing their duties as such, showing an inclined respect towards other people.
Brahmins taking up other duties
Brahmins have taken on many professions - from being priests, ascetics and scholars to warriors and business people, as is attested for example in Kalhana's Rajatarangini. Brahmins with the qualities of Kshatriyas are known as 'Brahmakshatriyas'. An example is the avatar Parashurama who is considered an avatar of Vishnu. Sage Parashurama was a powerful warrior who had defeated the Haiheya kshatriyas twenty one times, was an expert in the use of weapons, and trained others to fight without weapons. After Sage Parshuram destroyed the Kshatriya race, he was excluded by other Brahmin communities and denied to perform any religious ceremonies for him. At the coast of Arabian sea i.e. the Western Ghats he decided to create a new Brahmin community where he found dead bodies of people came out floating from the sea. He purified them with Agni and brought back to life. Then he taught them all the veda's, weapons, religious knowledge and made the Brahmin known as Chitpavan Konkanastha Brahmins. Chitapavan means Chit + Pavan the Brahmins whose chit/soul was purified, Konkanastha means belong to Konkan region. Chitapavan Konkanastha Brahmin's did not have their own land hence were insulted by other rulers & Brahmins. Hence Sage Parshurama asked the Sea Lord to go back and give some land which he denied. Sage Parshurama got angry and made ready the Brahmastra to destroy the Sea Lord. Sea Lord frightned and asked to forgive him. Sage Parshurama said that as he has made Brahmhaastra on the arrow ready to launch he cannot return the arrow backwards but he will remove the Brahmaastra and wherever the arrow will land till that point sea will leave the Land for his followers Chitpavan Konkanastha Brahmins. The place from where Sage Parshurama released the arrow is there in Konkan area known as Lote Parshuram and has a temple of Sage Parshuram. The Bhumihar Brahmins were established when Parashurama destroyed the Kshatriya race, and he set up in their place the descendants of Brahmins, who, after a time, having mostly abandoned their priestly functions (although some still perform), took to land-owning. Many Brahmins took up the profession of medicine. They are Vaidya Brahmins called Baidya Brahmins of Bengal [gupta, dasgupta and senguptas] are descendants of Dhanavantari, the god of medicine and father of Ayurveda.
The Brahmakhatris caste, descendants of the Khatris, however, are a business caste/community of Punjab and belong to the Kshatriya caste.
Perhaps the word Brahma-kshatriya refers to a person belonging to the heritage of both castes. However, among the Royal Rajput households, Brahmins who became the personal teachers and protectors of the royal princes rose to the status of Rajpurohit and taught the princes everything including martial arts. They would also become the keepers of the Royal lineage and its history. They would also be the protectors of the throne in case the regent was orphaned and a minor.
Kshatriyan Brahmin is a term associated with people of both caste's components.
The Pallavas were an example of Brahmakshatriyas as that is what they called themselves. King Lalitaditya Muktapida of Kashmir ruled all of India and even Central Asia.
King Rudravarma of Champa (Vietnam) of 657 A.D. was the son of a Brahmin father.
King Jayavarma I of Kambuja (Kampuchea) of 781 A.D. was a Brahma-kshatriya.
Hem Chandra Vikramaditya (Hemu), born in a family of Purohits, started the manufacturing of Cannons for the first time in North India with Portugese knowhow and dealt in Gunpowder for supplies to Sher Shah Suri's army. Later he became Prime Minister-cum-Chief of Army of Suris and Emperor of North India in 1556, defeating Akbar's army at Agra and Delhi.
Brahmins with the qualities of a Vaisya or merchant are known as 'Brahmvyasya'. An example of such persons are people of the Ambastha caste, which exist in places like South India. They perform medical work - that is from ancient times have practised the Ayurveda and have been Vaidyas (or doctors) as have been claimed by these people during the British rule when the Govt. expressed the will to promote cast mobilisation, thence from they started bearing the thread also, but neither the Govt. nor the Hindu oligarchs, none expressed any such sanction .
Many Pallis of South India claim to be Brahmins (while others claim to be Agnikula Kshatriyas.) Kulaman Pallis are nicknamed by outsiders as Kulaman Brahmans. Hemu from Rewari, Haryana was also a Brahmin by birth.
The Brahmakhatris caste, descendants of the Khatris, however, are a business caste/community of Punjab and belong to the Kshatriya caste.
Perhaps the word Brahma-kshatriya refers to a person belonging to the heritage of both castes. However, among the Royal Rajput households, Brahmins who became the personal teachers and protectors of the royal princes rose to the status of Rajpurohit and taught the princes everything including martial arts. They would also become the keepers of the Royal lineage and its history. They would also be the protectors of the throne in case the regent was orphaned and a minor.
Kshatriyan Brahmin is a term associated with people of both caste's components.
The Pallavas were an example of Brahmakshatriyas as that is what they called themselves. King Lalitaditya Muktapida of Kashmir ruled all of India and even Central Asia.
King Rudravarma of Champa (Vietnam) of 657 A.D. was the son of a Brahmin father.
King Jayavarma I of Kambuja (Kampuchea) of 781 A.D. was a Brahma-kshatriya.
Hem Chandra Vikramaditya (Hemu), born in a family of Purohits, started the manufacturing of Cannons for the first time in North India with Portugese knowhow and dealt in Gunpowder for supplies to Sher Shah Suri's army. Later he became Prime Minister-cum-Chief of Army of Suris and Emperor of North India in 1556, defeating Akbar's army at Agra and Delhi.
Brahmins with the qualities of a Vaisya or merchant are known as 'Brahmvyasya'. An example of such persons are people of the Ambastha caste, which exist in places like South India. They perform medical work - that is from ancient times have practised the Ayurveda and have been Vaidyas (or doctors) as have been claimed by these people during the British rule when the Govt. expressed the will to promote cast mobilisation, thence from they started bearing the thread also, but neither the Govt. nor the Hindu oligarchs, none expressed any such sanction .
Many Pallis of South India claim to be Brahmins (while others claim to be Agnikula Kshatriyas.) Kulaman Pallis are nicknamed by outsiders as Kulaman Brahmans. Hemu from Rewari, Haryana was also a Brahmin by birth.
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