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Advancement is trailed by downgrade. The common code (1853/54) authorized Nepalese people group into two stations `the rank whose water is permitted to stay unadulterated' and `the standing whose water is debased'. The second rank required sprinkling of water at a few spots, while it didn't require it at different spots.
Amid the R@na administration the head of the three ranks were depended with sorting out issues identified with their own positions. The heads of Kamis (Iron-smiths) and S@rkis (Cobblers) were called 'Mijh@rs'. Likewise the head of "D@m@i" (tailor) was called "N@garchi" while different ranks of the main class had their own heads. This framework was created with the reason that the group individuals won't not need to go to workplaces or courts to settle minor lawful matters. Mijh@rs and N@g@rchis, be that as it may, added to the foul play and misuse dispensed to their individual groups. They were clearly affected by their lords' temperament. Like their lords, they never faltered to do foul play against their groups. No claim was heard against them.
From the medieval period ahead, individuals downgraded in their standings had their lessening societal position attributable to station framework and their annihilation. Therefore, there resulted depravities in their eating, living and development. They started to crumble in their conduct, sanitation and dignity. The general population who viewed themselves as prevalent in position misused it as a reason for persecuting them. Along these lines, barbaric and hostile to social boycott was forced on entering sanctuaries, accepting training, listening to high-rank individuals' lessons, work shipping, planting Bar or Pip@l trees, burrowing lakes or making whatever other things to sustain glory, celebrating admissions and celebrations like others and other social practices. As a rule, these practices were observed to be more stringent than these of social out c@stes. Accordingly, low-rank individuals needed to confront fierce torments. For example, they needed to lead the life of untouchables. They couldn't take a gander at high-conceived ladies for fear that they would be ousted from the nation. On the off chance that they kept running into people of higher position they would need to go down the way. They needed to pay respect (J@DAU) whosoever they may be. They would be executed in the event that they conflicted with their abuse. On the off chance that somebody from higher position wedded a lady from lower rank, he was not qualified for `j@rikhat'. It was important to ask for sprinkling water in the event that they touched string wearing or non-string wearing people. Two route discussion with upper positions was banned for them. These prejudicial arrangements of the common code depended on Hindu sacred texts like Parskar Grihyasutra, Gautam Sutra, Manusmriti, and Shukra Niti. At the point when these individuals were ignored along these lines, there did not emerge any inquiry of their cooperation in monetary, social, social and managerial circles. Henceforth, they were compelled to get by on low-paid manual works like playing indigenous musical instruments, sawing wood, doing calfskin works, rehearsing music, workmanship and move, cutting stone, breaking rocks, earthenware, acquiring compensation as workers, cleaning toilet, washing, and cleaning dead creatures. These powerless individuals were in this manner perpetrated with torments till 1950. They were dealt with not as people and their objection went unheard.
The present standing framework is likewise said to comprise of four classes and thirty-six stations; in any case, it is only a harsh gauge typically made in the mountains and slopes. The New@ri people group and the Terai people group are made out of more than thirty-six ranks.
Amid the P@nchayat administration Nepal was alluded to as a 'Hindu State' also. The Constitution of the Kingdom of Nepal (1990) has likewise held it. In Nepal, the main Hindu state on the planet, a great many individuals regarded as untouchables have been experiencing intense experience legitimately for a considerable length of time. History is loaded with proof that due to the legitimate framework taking into account the Hindu religion lower-rank casualties were given more barbaric and stringent punishment than higher-standing ones in comparable wrongdoings amid Lichhvi, M@lla, Sh@ha and R@na periods (aside from amid kir@nt period). For example, there was a lawful arrangement amid Malla period to cut Shudr@'s penis, drive him to eat it and get him butchered by chand@ls ('killers') on charge of having sex with a Br@hmin lady. Also, amid Rajendr@ Shaha's administration, there existed a law announced on (1893 ASHADH SUDI 7 ROSE 4 BS), as per which "if a man from Shudra standing like Damai, Sunar(Kami), S@rki, B@lami, M@jhi, D@nuwar, Murmi, Bhote, Ch@pang, and Kumal had sex with his sibling's significant other purposely, he should be killed." Prior to the execution of the new respectful code of 1963/64, this lawful arrangement proceeded. Also, as indicated by it, higher rank people were given lesser punishment in the event that they were accused of having sex with lower position ladies, yet in the event that lower-station people had sex with higher standing ladies, they were sentenced to fourteen - year detainment. The common code of 1963/64 has, doubtlessly, attempted to set up lawful fairness between supposed high-standing and low-rank individuals on a fundamental level (as indicated by late correction in the common code) and untouchability is presently obligated to punishment. Nonetheless, this group has not yet delighted in equivalent availability to law. These unequal and barbaric practices will be talked about in subtle element later.
Rank classifications wandered from the four v@rnas of the established Vedic model and rather had three classes to suit the tribal people groups between the unadulterated and sullied standings. These were further characterized into five progressive systems with the accompanying request priority. (H@rka Gurung 2005:3,Occasional Papers in Sociology and Anthropology)
Th@gadhari, (Wearer of blessed harmony)
N@masyane M@twali (Non-enslav@ble liquor consumers)
M@syane M@twali (Enslav@ble liquor consumers)
P@ni n@chalne choichoto h@lnu naparne (Impure however touchable stations)
P@ni n@chalne chiochoti h@lnu p@rne, (Impure and Untouchable positions)
The previously mentioned classifications infer that Th@gam dh@ri (Wearer of heavenly harmony) stays in the most noteworthy chain of command in the Nepali position framework took after by M@tw@li, (Non-enslav@ble liquor consumers) and ensl@vable liquor consumers, touchable rank and in conclusion untouchable.
Authenticity of the Caste System
Muluki @in forces the position framework in Nepal so as to consolidate individuals of various beginning and bring them under one umbrella of the rank framework. The main classifications of Thagadhari, which incorporate P@rbate Br@hmin and Chhetri, are in the higher classes of chain of importance while Br@hmins of Terai and New@ri Br@hmin according to Muluki Ain don't fall under these classifications.
Matwali bunch, enslavable and non-enslavable falls under second classifications, which incorporate the general population of ethnic cause and Brahmins of Terai and Newari Brahmins. It likewise incorporates those individuals in the non-enslavable gathering, for example, Magar, Gurung, Rai, and Limbu and so forth and enslavable are Tamang, Chepang, Thami and so on.
Untouchable are the classes of varnas framework in antiquated Manu's Code yet a few people, for example, Muslims and nonnatives too fall into these classifications. Untouchables are partitioned into Pani nachalne choichoto halnu naparne, (Impure yet touchable standings) and P@ni n@chalne chioch0ti h@lnu p@rne, (Impure and Untouchable stations).
The making of sub-standings in Nepal is special. Case in point, the tyke conceived of a high-position father and a low-station mother was an instance of advancement. There were unwritten practices like not debasing and sprinkling water which still exists. Kids conceived from meandering sanyasi fathers and entomb standing conjugal connection likewise have a place with the same classification.
The people group occupied with making trimmings, weapons, stoneware and other work abilities.
The individuals who see themselves as unrivaled among the ranks/tribes whose water is debased are called by various names: K@mis (Iron-smiths), Sun@rs (Gold-smiths), Loh@rs (Iron smiths), Vishw@karmas (V.K.), Sobh, Snehi Nepali, and so forth. They have been named after the callings they are observed to be occupied with. For example, one who is occupied with works identified with gold is a Sonar; one who develops a house or makes pots is an Odd the individual who makes things out of copper is a Tamta; on who is occupied with iron-related works is a Loh@r, one who is occupied with making utensils from wood is a Chunar@; one who builds great from bamboo is known as a P@rki; material weaver a Koli and Bhool for the individual occupied with calfskin work.
Amid the Rana administration the individual deputed to manage the issues identified with this group was alluded to as 'Mijhar'. A few people are found to take this title as their surname or sub caste. In the western part, goldsmiths are called 'Mijhar'. This people group has been observed to be circulated all over Nepal. It has the accompanying subcategories:
@gri, @charya, @afladhoti, Wokhed@, Wod/Wor, K@d@ra (K@ndara), K@rada, K@sara, Ka=@llohar, K@likote, K@liraj (Shahoo), Kum@ki, K@ini, Koiral@, Koli, Kh@dkathoki, Kh@pangi, Kh@ti, G@jmer, G@jurel, G@dal, G@daili, G@hate (G@hatraj), Giri, Got@me, Gow@, Gh@tani, Gh@mal, Gh@rti Ghimire, Gh@mghotle, Ghimire (Sijap@ti and Ghimire likewise called "Shobh"), Ghotane, Ch@ndara/Chand@ro, Chilime, Tiw@ri, Chun@ra, Chhist@l, J@ndkami, T@mata (T@mrakar), Th@gunna, Th@tera, Tiruw@, D@yal/Diy@li, D@lami, D@rnal, Du@raj (Dudhr@j), Dur@l, Deup@te, Dewal, Dhamala, Dhanik (Dhanuk), Nagarkoti (Kabhre and Sindhupanchowk's Rasailis are utilizing