Newar caste system is the system by whichNewārs, the historical inhabitants ofKathmandu Valley, are divided into groups on the basis ofVedicvarna model and divided according to their hereditary occupations. First introduced at the time of theLicchavis (A.D. 300 – c. 879), the Newar caste system assumed its present shape during the medievalMalla period (A.D. 1201–1769).[1] The Newar caste structure resembles more closely toNorth India andMadheshis than that of theKhas 'Parbatiyas' in that all four Varna (Brahmin,Kshatriya,Vaishya andShudra) and untouchables are represented.[2] The social structure of Newars is unique as it is the last remaining example of a pre-Islamic NorthIndic civilisation in which Buddhist elements enjoy equal status with the Brahmanic elements.[3]
According to various historical sources, even though the presence ofvarna and caste had been a known element in the social structure of the Kathmandu Valley since the Licchavi period (c., 3rd century CE), majority of the residents of the Nepal Valley were for the first time codified into a written code only in the 14th century in theNepalarastrasastra by kingJayasthithi Malla (1354–1395 A.D.)[4] Jayasthithi Malla, with the aid of fiveKānyakubja andMaithil Brahmins whom he invited from the Indian plains, divided the population of the valley into each of four major classes (varna)—Brahmin,Kshatriya,Vaishya,Shudra—derived from the ancient Hindu textManusmriti and based on individual's occupational roles.[5] The four classesvarna encompassed a total of 64 castesjat within it, with the Shudras being further divided into 36 sub-castes. Various existing and immigrant population of Kathmandu Valley have assimilated among the four varnas accordingly. It is believed that most of the existing indigenous people were incorporated under the Shudra varna of farmers and working-class population. Similarly, notable examples of immigrant groups being assimilated include theRajopadhyaya Brahmins, who are the descendants of the Kānyakubja Brahmins ofKannauj who immigrated to Kathmandu Valley as late as the 12th century CE. The dozens of noble and ruling Maithil clans (present dayChatharīya Srēṣṭha) who came along ruling kings or as part of their nobility (most notably with MaithiliKarnata King Hari Simha Deva (c. 1324 CE) were also assimilated in the Newar nation in the Kshatriya varna. The Khadgis (Nāya/Shahi), Dhobis,Sudhis,Kapalis/Jogis, Halwais,Rajkarnikars among other caste groups are also believed to have immigrated to Kathmandu Valley from the southern plains.[4] The genetic diversity and the cultural ties of Newar with South Asia and East Asia, including Tibet, reflected in their DNA[6]
Unlike theHindu caste systems prevalent inKhas andMadhesi societies, the existence and influence ofBuddhist "ex-monks" from ancient times in the Kathmandu Valley added a "double-headed" element to the Newar caste system. WhileRājopādhyāya Brahmins (or Déva-bhāju) occupied the highest social position in the Hindu side, theVajracharya (or Guru/Gu-bhāju) formed the head among the Buddhists. For Hindu Newars, Brahmans had formal precedence with Kshatriyas, which included the royal family and the various groups now known asSrēṣṭha who ran the administration of the Malla courts. For Buddhist Newars, the non-celibate (gr̥hastha) priestlysangha classVajracharyas andShakyas ( who are collectively called "Bañdā" or "Baré") were provided with the highest position. In Kathmandu, they were followed by a lay patron Buddhist caste ofUrāy, orUpasakas, who specialized in the trade with Tibet.[1] Therefore, the Hindu RajopadhyayaBrahmins and BuddhistVajracharyas occupy the highest position in Newar society.[7] This is followed by the HinduKshatriya nobility (Chatharīya Srēṣṭha) and theVaishya merchant and traders castes. The Newarvarna logic as stratified from the Hindu Brahmanic perspective place Shakya-Baré,Urāy among the Buddhists, andPāncthariya Srēṣṭha, and other groups above the Jyapus among the Hindus among thedwija twice-born status as the coreVaishya castes of Newars who are highly specialized in trade and commerce.[4]
These three varnas (Brahman, Kshatriya, Vaishya) and castes of either religious identity inside their respective Varna (Hindu Rājopādhyāya/Chatharīya/Pānchtharīya and Buddhist Vajrāchārya/Shākya/Urāy) collectively form the upper-castetwice-born segment of Newar society. Their upper status is maintained by their exclusive entitlement to secretTantric initiation rites (āgama anddiksha rituals) which cannot be conducted on castes other than the three upper varnas. Along with this, their higher status also requires them to conduct additional life-cycle (saṃskāra) ceremonies like the sacred-thread wearing ceremonyupanayana (for Rājopādhyāyas and Chatharīyas) or the rites ofbaréchyégu orāchāryabhisheka (for Vajracharyas and Shakyas). Higher castes are supposed to be 'more pure' because they celebrate more ceremonies and observe more rites of purification and because events such as births and death defile them for longer periods of time than they do Jyāpu agriculturists and other service providers. Srēṣṭhas also maintain their superior status over others with the claim that they firmly belong to the mainstream Brahmanic Aryan-Hindu lineage than the Jyāpu and others, and are in much more intimate contact with the Brahmans.[8] Because of their high social status, these upper-level castes have also traditionally formed the core of the land-owning gentry and as patrons to all other caste groups.[9]
The distinction between Hindu and Buddhist is largely irrelevant from the castes occupying theShudravarna (Jyapu and below) as they generally do not differentiate between the either and profess both the religions equally and with great fervour.[7] This group include among them highly differentiated and specialized castes—agriculturalists, farmers, potters, painters, dyers, florists, butchers, tailors, cleaners, etc.—métiers needed in the daily lives of the Newars or for their cultural or ritual needs.[7] The division into Hindu and Buddhist castes has not been regarded by Newars as a serious cleavage since both groups share the same basic values and social practices and are in close accord with their underlying religious philosophy. Majority of the Newars, in fact, participate in many of the observances of both religions.[2]
The Newar castes, Buddhist as well as Hindu, are no less pollution-conscious than theKhas and theMadhesis. Caste endogamy, however, which has been one of the main methods of maintaining status in India, is not strictly observed in Nepal by either the Newars or the Khas. The strictest rules governing the relations between members of different castes are those pertaining to marriage andcommensality. Boiled rice anddal (a sauce made of lentils), in particular, must not be accepted from a person of lower caste. Other rules further restrict social intermingling between the castes, but they tend to be treated more casually.[2]
The most successful attempt at imposing the caste system was made in the 19th century byJung Bahadur Kunwar who was very keen to have his own status raised. He became the first of theRanas and his task was to establish the legitimacy of Ranas and secure his control over the land. He succeeded in introducing the caste system to a much greater degree and rigidity thanJayasthitimalla, the Malla king had done just over five hundred years before him.[7] With the advent of Khas domination sinceNepal's unification byPrithvi Narayan Shah in 1769 A.D. the center of power shifted from the Newar noble families to these power and land hungry rural nobility whose core values were concentration of power at home and conquest abroad.
After the takeover of power by the Khas rulers, Newars as a block were reduced to the status of an occupied subject race, and except for a loyal family or two, they were stripped of their social status and economic foothold. Even Newar Brahmins who had been serving as priests for Newars lost ritual status to the "Hill Brahman", theParbate Bahuns, of theKhas people community. Even the old military-administrative caste of theŚreṣṭha was largely reduced to 'Matwali' status, and were barred from joining high military and administrative posts for a long period of time.[10] The last Newar noble to hold some power, Kaji Tribhuvan Pradhan, was beheaded in a court intrigue in 1806 A.D.[1] Newars were generally not admitted in the civil service until 1804 A.D, after which only a handful of Newars were admitted in the higher administration. These notable exceptions came from the Kshatriya-status Chatharīya clans like thePradhan,Rajbhandari, Joshi, Malla/Pradhananga, among others, who did reach high administrative and military positions in the new Gorkhali administration. Even though Gorkhalis saw them as part of the 'defeated' aristocracy of the Malla kingdoms, they went on to form the core of the ruling administrative elite of the new Nepali state till the end of Rana regime in 1951 A.D.[11]
Irrespective of the Newars' own complex and much more elaborate social stratification, the legal code "Muluki Ain", promulgated in January 1854 A.D. by the new Rana regime, classified the entire Newar community as a single "enslavable alcohol-drinking" caste. It was in 1863 A.D. that majority of the Newars were upgraded to "non-enslaveable" category, after Jung Bahadur's content at Newars' administration of public offices during theIndian Rebellion of 1857.[12] The most drastic change came only as late as 1935 A.D. duringJuddha Shamsher's reign when amendments were made in the old legal code as a result of years of lobbying that granted the Rajopadhyayas the status of Upadhyaya Brahmans, and the Chatharīya Śreṣṭha the status of "pure" Kshatriya, enlisting these two Newar castes in the pan-Nepaltagadhari caste of "dwija" status.[10]
Newars were not admitted in the army till 1951 A.D. - the year when the festival ofIndra Jatra discontinued to be celebrated as "the Victory Day" — commemorating the conquest of the valley by theGorkhali army. Economically, the position of the Newars was weakened by the diversion of Tibet trade from theChumbi Valley route since 1850s A.D. and the competition with theMarwaris became all the stiffer since the end of theWorld War I. Although Jung Bahadur and his descendants were well disposed to a few clientele Newar families, the 104 years of their family rule was not a golden age of Newar social history. It was only those clientele Newar families patronized by the Ranas who succeeded in upgrading their social and economic status by imitating new norms of the Rana Durbar. The Chatharīya, for example, succeeded in producing the required social credentials to prove that the Chatharīya tharghar (families of noble extraction, and referred to as "asal Srestha") alone were "pure" Kshatriyas, where as similar claims by other Newar castes (most notably by the Khadgis) were not successful.[12]
As a consequence, among the Newars, caste has become more complex and stratified than among the non-Newar group. This latter group may consider all Newar people to be equally Matwali, essentially placing all upper-caste Newars in the Vaishyavarna and lower-caste Newars among the clean Shudras, but this has never been the perception of the Newars themselves, especially among high-caste Newars.[5][13]
Historically, Newars in general divided non-NewarNepalis into three general groups:Sae(n),Khae(n),Marsyā.
Mongoloid people, thought generally to haveTibetan connections, are called "Sae(n)"[10] This term is said to be derived from an oldNewari term for a Tibetan or, according to some, forLhasa. This term has also been traditionally used as synonymous to theTamangs whose habitat has been the surrounding areas of the Valley.Magars were largely associated with theGorkhali invaders and were given equivalent or similar status to that of theKhas Chhetri. All other hill or mountain Mongoloid groups would have been generally placed in caste-status accorded to the "Sae(n)".
For the hillKhas tribe of the west who were in large part associated with theGorkhali invaders, the termPartyā orParbaté meaning hill-dweller is used in polite reference.[1] The ordinary term, considered pejorative, is "Khae(n)" derived from their tribal designation Khas. This general term refers in some contexts only to the upper-status divisions of the western Khas group, theBahun (Khae(n) Barmu) and theChhetri (Khae(n)) but in other contexts may also include the low status (generally untouchable) occupational Khas groups such as Damāi (tailors),Sārki (shoemakers and leather workers).[1] Furthermore, other non-Mongoloid hill groups who may be of dubious historical Khas connections, such as theGaine, are included as Khae(n).
The southern plainsTerai dwellers who are referred asMarsyā, which is a colloquial corruption of the wordMadhesiyā. TheMadhesiyā population have a history of being embraced by the Newar population. Historic records show thatMaithil Brahmin andKānyakubja Brahmin were invited by various Malla kings as their royalpriests and advisors. It is widely believed that the present Rajopadhyaya Brahmins are the descendants of those immigrant groups.[14] Similarly,Madhesi royal clans including Malla themselves and their courtier castes likeKayastha,Hada,Chauhan,Chandel,Vaidhya,Rajput, etc. migrated into Kathmandu Valley in the 14th century and ruled as Malla kings and their nobility, who have since coalesced to form the current Chatharīya (Kshatriya) caste.[15] Historical records also show trading, service, and untouchable clans of the Indian plains immigrating to Nepal Valley along with the entourage of the Maithil and Malla kings, and in due process, becoming Newars themselves. Some of them includesDusadh/Podhya,Jogi/Jugi/Kapali,Dhobi/Dhobi,Mali/Mālākar,Halwai/Rajkarnikar,Teli/Manandhar/Sāyami,Kumhar/Kumhā/Prajapati, Chamar/Chyamah, among others.
For Newar Brahmans,Khae Bahuns and Chetris were only water-acceptable. The Chatharīya and Pañcthariya accepted water and all foods except boiled rice and lentils from them.[4] Jyapu and lower clean occupational groups accepted water as well as boiled rice and lentils from them. Conversely, those Khas groups untouchable to the upper Khas groups themselves were also untouchable for the Newars. The Sae(n) were generally treated as water-unacceptable by Newar Brahmans. The Chatharīya and strict Pañcthariya accepted water (but not boiled and salted foods) from them.[10] Most, but not all, Jyapu accepted all food except boiled rice and lentils from them.[16] The residual group, neither Khae(n) nor Sae(n), areMuslims and Westerners and these were generally treated as untouchable by the highest levels, and water-unacceptable by those below them.[4]
For the higher Parbatiya castes (Bahuns and Chetris), the highest twice-born Hindu Newar castes (Brahmans and Chatharīyas, and occasionally Pañcthariyas) existed in a kind of "separate but parallel" status ofTāgādhāri with respect to the high caste Parbatiya.[3] The remaining castes all fell under the rubric of "matwali" or liquor-drinking groups. From the Khas Brahman-Chhetri point of view, this large middle-ranking group includes the remaining Newar castes and otherTibeto-Burman speaking peoples. Members of this group are touchable and water acceptable.[14] Similarly, Newar untouchables and the clearly water-unacceptable but touchable groups were also untouchable or water-unacceptable to the Khas Brahmans and Chetris.[17]
Rājopādhyāya Kānyakubja Brahmins are on top of theHindu Newar social hierarchy. Referred to as 'Deva Brahman'(God Brahmin) or colloquially as 'Dyah Baje'(God Grandfather) or as 'Upadhyaya' (teacher), these Brahmins with surnames Rajopadhyaya,Sharma,Acharya, among others, serve as family priest (purohit) primarily to the HinduSrēṣṭha clans. They also serve as the Vedic temple priests of some of the most important temples of theVaishnav sect, includingKrishna Mandir and the four cardinal Vishnu temples of Kathmandu Valley;Changu Narayan, Sesh Narayan, Bishankhu Narayan, and Ichanghu Narayan. They also serve as chief priests of the threeTaleju Bhawani temples, theista-devi of Mallas, theKumbeshvar temple, among others. The Rajopadhyayas speak Newari language and were historically theraj-purohitas andgurus of theLicchavi and Malla kings. They claim descent fromKanyakubja Brahmins, one of the fivePancha-Gauda North Indian Brahmin groupings, are divided among four exogamous lineage gotras-Bharadwaj,Kaushik,Garga andKaundinya, and their history shows their presence in the Kathmandu valley as early as 4th CE. The Rajopadhyayas still keep a strong tradition of Vedic rituals alive, a fact exemplified for instance at the recentLakhhōma andAshvamedha performed with contributions of the whole town of Bhaktapur.[18] The Brahmins are higher in caste status than the king not because they are more powerful, but because of their superior ritual status. The Brahmins were like all other specialized service providers, except that they were considered higher to others in ritual purity.[5]
Maithil Brahmins or colloquiallyJha Bajey with surnamesJhā andMiśra serve as temple priests and are later additions to the Newar nation, their population being slightly less than that of the Rajopadhyaya Brahmins. Most notably, these Maithil Brahmins claim descent from the time of the 1324 A.D. migration of the Maithil-Karnata King Hari Simha Deva fromSimraungadh along with other notable clans like the Chatharīyas. Some also claim to have been descended from those Brahmins who came to Nepal as late as 17th CE as respected guests and royal priests of the Malla kings. They speak Newari, follow most Newar traditions, and also serve as temple priests and as purohits for some middle-ranking Newar castes.Bhatta Brahmins too are much more recent additions to the social fabric of Kathmandu, having their origins fromMaharashtra andGujarat. Most notably, kingPratap Malla is said to have invited these priests into his court as they were highly learned and specialized inTantra. In time, they started working as priests of lesser important temples, but never integrated among the existing Brahmin classes. There also exists a separate class ofPancha-Dravida Bhatta Brahmins who are chief priests of thePashupatinath Temple who are unrelated to these Bhattas.
Unlike the Rajopadhyaya Brahmins, most Newars do not consider the Maithil and Bhatta Brahmins as being true Newar or astheir Newar Brahmins, and accord them with lower caste-status than the Rajopadhyayas.[18] Maithil and Bhatta Brahmins do not consider themselves as 'true' Newars either because unlike the Rajopadhyayas, they claim that their arrival to the Nepal Valley is much more recent, and they have always maintained matrimonial and ceremonial ties (as in the case of Maithil Brahmins) with theTerai, never fully integrating in the Newar social fabric.[4]
Srēṣṭha or colloquiallySya:sya is the immediate second-ranking group amongShivamargi (Hindu) Newars. They are the most dominant Newar caste that includes the old Newari aristocracy as well as the traditional land-owning and mercantile families.[3] Within the Sresthas there are three hierarchically ranked, traditionally endogamous groups which describe themselves as i.Kshatriyaor colloquiallyChatharīya, ii.Pañchthariya, and iii.Chārtharīya. Among them, only the Chatharīya and Pañchthariya are the two historically accepted and renowned social classes among the Srēṣṭha themselves.[3] Despite the varna and endogamous caste differences between Chatharīya and Pañchthariya from the inside, non-Srēṣṭhas often tend to see them as a singular composite unit from the outside. They accord both the groups with the collective status of 'Srēṣṭha' or 'Sya:sya' because of their common socio-cultural and upper-caste and class identifier as the chief landlord/patron Hindu group.
Included among the Chathariyas, the Acharya or Achaju (alternatively Karmacharya, Guruacharya) and theJoshi hold prominent and respected position in the Newar society as ritual specialists and non-Brahmin priests. Karmacharyas serve as traditionalTantric priests of Taleju, the guardian deity of the Malla kings, as well as various other Tantric temples of Kathmandu valley. They also serve as assistant priests to Rajopadhyayas in ritual ceremonies like theŚrāddha ceremony of Chathariyas and Panchtahriyas.[20] The Joshis serve as the astrologers as well as assistant non-Brahmin priests in various ritual functions. Despite their occupational work linking them to priestly, albeit non-Vedic, work both Karmacharyas/Achajus and Joshis however are seen as "degraded" Brahmins due to their lack of Brahmanical percepts and fall ritually as Kshatriya, and hence inter-marry with other Chathariyas. Joshis and Karmacharyas are also seen asKshatriya status off-springs of widow Brahman and Brahman-Srēṣṭha, and Brahman-Vaishya marriages respectively.
Jyāpu group, consisting of several sub-castes or clan- Maharjan, Dangol, Awale, Suwāl, Ngakhusi, Duwal, Singh, Kumha/Prajāpati, Khusa/Tandukār, etc. and form close to 45% of the entire Newar population.[7] Exclusive religious preference largely disappears from this occupational caste which consists of people who numerically form the majority population among the Newars —the farmers and agriculturalists— and are collectively called theJyapu. Notable exception of the religious syncretism is that of the Bhaktapur Jyapus who maintain their exclusive affiliation to Hinduism and invite the Rajopadhyaya as their purohit, where as most Kathmandu and Lalitpur Jyapus invite the Vajracharya. Jyapu literally means "competent worker" inNepal Bhasa language. They have provided significant contribution to Nepali society and have been seen as the backbone of the Newar community. They are believed to be the true descendants of the various original settlers of the Kathmandu Valley—Licchavis,Ahirs,Kirata, Gopalas. Among others, the Jyapus were turned into Shudra class-caste category during the Malla period.[3] But the Jyapus remained united and never allowed themselves to be pushed into the position of serfdom of slavery as many non-Hindu tribes in the plains were forced to do. They had a long history and strong internal social organization. They have been in control of the important means of production, namely the agricultural land, for generations. Jyapus are among the most progressive farmers in Nepal. Today, Jyapus have succeeded in placing themselves at the centre of Newar society, thanks partly to the growing popularity of the Indigenousadivasi discourse. Today, they picture themselves as the most genuine Newars, the epitome of their society and culture. Through their community organisations, they increasingly speak on behalf of all Newars.[21]
Ek-thariya caste groups include over 12 specialized hereditary occupational caste groups who also follow syncretic Hindu-Buddhist religion.[22] Sāyami (Manandhar), Kāu (Nakarmi), Nāu (Nāpit),Chitrakār,Ranjitkar, Balami, among others. Further down the caste hierarchy, caste groups like the Dhobi (Rajak), Kapali, Dom/Kulu, Podhya and Chama:khala were previously regarded as "water-unacceptable" or "untouchable" groups, part of the socially and economically marginalized groups with their own set of priests, rituals and a culture apart.[7]
Similarly, theBuddhamargi castes can be broadly divided into four major groups, viz. Gubhāju-Baré, Urāy, Jyāpu, and theEktharīya. Of these four groups, the first two form the core of the Buddhamargi Newars.
Gubhāju-Baré/Bañdā, consists of two sub-groups, Gubhajus orVajrachāryas (‘Master of the Diamond [Way]’, i.e. Tantric preceptor) and Barés or Śākyas formerly called Śākyabhikṣu (‘Buddhist monk’) or Śākyavaṃśa (‘of the Śākya’s, i.e. the Buddha’s, lineage’). The Vajrachāryas and Śākyas form the priestly functionaries.
The Vajrācāryas are placed at the top of the hierarchy among the Buddhamargi Newars.[3] They are the purohits or family priests. A special subgroup of the Gubhaju is called Buddhacharya who are traditional priests ofSwayambhunath temple, the most sacred temple for Buddhamargis. The Shakyas, who are next to the Vajracharyas in the caste hierarchy, can also be called Vihar priests.[19] Along with the Vajrācāryas, Shakyas have the right of hereditary membership of the bahas orviharas. However, while the Vajracharyas' exclusive occupation is priesthood, the Shakyas follow the hereditary occupation of goldsmiths.
Urāy orUdās, consists of nine main subgroups, vizTuladhar,Bania,Kansakar, Tamo (Tamrakar), Sthapit, Shikhrakar, Silakār, Selālik, Sindurākār etc. The Urāy/Udas group is composed of the castes of hereditary merchants and artisans.[23] The name 'Uray' is said to have been derived from the Sanskrit term "upāsaka" meaning "devout layman". They are a prominent community in the business and cultural life of Kathmandu and have played key roles in the development of trade, industry, art, architecture, literature, and Buddhism in Nepal and the Himalayan region.[24] Some Udasas, like theTuladhars, are among the most prosperous and wealthy people in Nepal, and used to have property interests in places likeLhasa,Darjeeling,Kalimpong and various other trade centres outside Nepal. They were the primary carriers of trade between Nepal andTibet.[7]
Marriage is, as a rule,patrilocal andmonogamous. The parents traditionally arrange marriages for their sons and daughters, although, with the modernization of Nepali society, an increasing number of young people choose their own partners.
Among the Shresthas, since they are subdivided into two general sub-castes, the higher Chatharīya and the lower Pāñcthariya, one's marriage partner must be from the same grade as well. Hindu upper-castes like Rajopadhyayas and Chatharīyas also try to avoid "Sa-Gotra" marriages; marrying someone of the same gotra or lineage. Traditional families also get advice from family Jyotishi/Joshi forhoroscope match-making. For most Newars, partners must belong to different descent-group lineages within the same caste.[19] In some areas the rule of "seven generations" of descent is observed; members who fall within the common descent group of seven generations are restricted from intermarriage.
Buddhist Newars living in abaha—a residential quadrangle around a central court with Buddhist shrines and temples—consider themselves to be of common descent, making intermarriage a taboo.
Below is a list of over 24 Newar castes, their sub-caste groups and clans, along with their traditional occupations and the most common surnames in their respective hierarchical positions. Also listed is the approximate percentages of the major castes of Newars sampledwithin Kathmandu Valley.[25][26][27][28]
| Caste(jāt) | Traditional occupation | Clan titles(kul) or surnames(thar) | Notes |
|---|---|---|---|
| 1.Brāhman Shivamargi (1%) | Hindu familypurohit andVedic temple priests | Rajopādhyāya,Sharmā,Achārya | Referred to asDhya Bājyā orDéva Brāhman, temple priests and family priests of mostly Valley Hindu Srēṣṭhas |
| 2.Chatharīya (Kshatriya) Srēṣṭha Shivamargi (11%) | alsoThako͞o/Thakur/Thakuri (Malla dynastic lineage and nobles) Chathariya (Nobility, courtier and administrative clans) also referred as Chatharī / Kshatri / Asal-Srestha (Royal and aristocratic clans, also includes astrologers &Shakta priests) | Malla, Pradhānanga,Pradhān, Pātravanshi,Raghuvanshi, Rājbanshi, etc. | Referred to asThako͞o/Thakuri, ofMalla-Karnat descent, royalty/nobility |
| Rathore/Amātya,Rājbhandāri, Rājkool, Rāwal, Onta/Wanta,Vaidya, Maskey, Māthémā, Timilā, Mulmi, Nemkul, traditionalChathariya-status Shrestha from Patan, etc. | Aristocratic clans,Mahāpātra courtiers | ||
| Joshi, Daivagya Karmāchārya, Guruwāchārya of Kathmandu orĀchārju (Acharya-jyu) | Astrologers, also courtiers Shakta priests ofTaleju,Guhyeshwari temples | ||
| OtherChathariya from Bhaktapur -Rājbhandāri (Bhadel, Bhandāri, Dhaubhadél),Rathore (Gwanga/Gongol, Amātya, Ojhathachhéñ, Piyā, Mulepāti, Mool),Chauhan (Hādā/Bijukchhé),Chandel (Maskey, Dhoñju, Joñchhén,Munankarmi, Palikhél),Kāyastha (Kasaju), etc. | Courtiers and administrators | ||
| 3.Pāñcthariya (Vaishya)Srēṣṭha Shivamargi (10%) | Hindu traders and administrators | Karmāchārya/Āchāju, Sivachārya (Tini) ofBhaktapur | Tantric priests |
| Maka/Makaju, Madhi:kami, Dhaubanjar, Batās, Bhādra, Chuké, Kakshapati, Kolākshapati, Banepāli, Sonepa, Deoju, Sāhukhala, Sāhu, Sākha, Ulak, etc., and outside ValleyShrestha | Traders and merchants;Panchthariyas of Bhaktapur | ||
| Bagha:(half)Shrestha, Badé Shrestha, Thapa Shrestha | Panchthariya Shresthas ofThimi; Offsprings ofChathariya andnon-Chathariya unions placed inBagha:Shrestha | ||
| Malla Khacharā, Thaku, Rajlawat | Malla of mixed-caste unions; Thaku are descendants of pre-MallaVaishya-Thakuris | ||
| Bhandāri/Bhāri/Tālchābhadél ofChangu,Shrestha ofBanepa,Dhulikhel,Dolakha,Panauti | Traders and merchants | ||
| 1. Gubhāju 2. Bañdā/Baréju Buddhamargi (11%) | Gubhāju (Buddhist familypurohit) Baréju (Buddhist temple priests), Craftsmen | Vajrachārya | Referred to asGubhāju or Guruju; family priests of Buddhist Newars; also temple priests |
| Shākya | Referred to asBaréju; Temple priests and traditional gold and silversmiths. Sub-clans include Dhakwā, Buddhācharya, Bhikshu | ||
| 3.Urāy,Udās Buddhamargi (4%) | Buddhist traders, artisans/craftsmen from Kathmandu | Tulādhar | Merchants |
| Bānia | Merchants | ||
| Sika:mi (Sthapit) | Woodworkers, carpenters, masons | ||
| Tamot/Tāmrakār | Copper-smiths | ||
| Kansakar | Bronze-smiths | ||
| Sikhrākār | Roofers | ||
| Shilpakār | Wood-carvers, statuemakers | ||
| Selālik | Confectioners | ||
| Shilākār | Stone-carvers | ||
| 4. Pengu Dah(the 'four' groups) (3%) | Artisans/Craftsmen from Patan | Tāmrakar, locally calledTamo | Copper-smiths, Hindu, as opposed to Udas Tamrakars of Kathmandu |
| Rajkarnikar/Halwāi, locally calledMarikahmi | Sweetmakers | ||
| Sthāpit/Bārāhi or Kāsthakār/Shilpakār, locally calledSikahmi | Carpenters,Rato Matsyendranath chariot builders | ||
| Shilpakār or Shilākār, locally calledLwahākahmi | Stonemasons, wood-carvers | ||
| 5.Jyāpu (~44%) | Farmers | 5.1Maharjan,Dangol, Sangat | Majority population inKathmandu,Lalitpur,Bungamati,Kirtipur |
| 5.2Singh, Suwal, Ngakhusi, Bāsukala, Desār, Koju, Lāwaju, Mākaju, Dholāj, Khaemali, Laghuju, Yakami, Chaguthi, Muguthi, Lageju, Dumaru, Twati, Achāju, Byānju, Rājthala, Désemaru, Chāguthi, Thakubanjar, Hañchethu, Khāwaju, Rājbāhak, Galaju, Bhélé, Bhuyo, Basuju, Khichaju, Chhukan, Kharbuja, Kusi, Ghayamasu, Tukanbanjar, Jati etc. | Majority population inBhaktapur; Hindu Jyāpus | ||
| 5.3 Kumhār,Prajāpati, Kumah | Potters, majority population in Thimi | ||
| 5.4 Gopali, Sapu, Bayalkoti | Cow-herders and agriculturalists fromThankot andTistung, descendants of theGopal dynasty and technically considered the "first" Newars | ||
| 5.5 Awālé | Bricklayers and brick makers | ||
| 5.6 Shilpakar | Woodcarvers and artisans | ||
| 5.7 Lohakami | Stonecarvers | ||
| 6. Khusa | Palanquin bearers | Tandukār | |
| 7. Nāu | Barbers | Nāpit | Providers of purification rituals to Deva Brahman—Jyapujats |
| 8. Pű | Painters | Chitrakār | Painters of various deities, houses and temples |
| 9. Kau | Blacksmiths | Nakarmi | Iron equipment makers. |
| 10. Gathu/Māli | Gardeners | Banmala,Mali, Mālākar | Providers of flowers for worship |
| 11. Tépé | Cultivators | Byanjankār, Tepe from Lalitpur | |
| 12. Duhim/Putuwar | Carriers | Putuwar, Dali | |
| 13. Sāyami (3%) | Oilpressers | Mānandhar, Sāyami | Also wine-makers |
| 14. Balāmi | Farmers | Balāmi | Farmers from western outskirts ofvalley |
| 15. Pahari | Farmers | Pahari, Nagarkoti, Nepali | Farmers from outskirts ofvalley |
| 16. Pulu | Funeral torch bearers | Pulu | |
| 17. Chhipa | Dyers | Ranjitkar, Ranjit | |
| 18. Bhā | Ritual specialists for Hindu Newars | Karanjit | Also referred to as 'Māhābrāhman' or 'Pretabrāhman' |
| 19. Jugi/Kuslé (1%) | Musicians and death ritual specialists | Kapali, Gosain, Darshandhari | Descendants ofKanphata Dashnami sect |
| 20. Nāya (3%) | Butchers and musicians | Khadgi, Shahi | Providers of purification rituals for Khusa caste and below |
| 21.Dhobi/Rajaka | Washermen and tailors | Rajak, Kannaujiyā | |
| 22. Kulu/Dom | Drum-makers and leather workers | Kulu, Carmakār, Badyakār | |
| 23. Pwo/Podé (2%) | Fishermen, sweepers, traditional executioners | Podé, Deula, Pujāri, Deupālā | |
| 24. Cyāmakhala/Chamaha(r) | Sweepers | Chyame, Nepali, Jalari |
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Media related toNewar caste system at Wikimedia Commons| Music | |
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| Castes | |
| Misc | |
| Religion | |
