Caste System in Nepal: History, Laws, 2021 Census Data and Life Today

• Caste and ethnic groups142 (2021 census)
• Mother tongues124 (2021 census)
• Largest groupChhetri, 16.45%
• Dalit shareAbout 13.4% (3.9 million people)
• Caste written into lawMuluki Ain, 1854
• Discrimination made a crimeUntouchability Act, 2011

We have been reading since an early age that Nepal is a multi-ethnic, multi-lingual, and multi-cultural country featuring 142 caste and ethnic groups and 124 mother tongues, per the 2021 census. It is one of the most diverse countries in the world in terms of social structure and stratification.

Nepal is a country with a long and complicated history, particularly when it comes to its social hierarchy. Caste-based discrimination has been an integral part of Nepalese society for centuries and continues to be an issue today. The caste system in Nepal is closely tied to the Hindu religion, and the lack of education surrounding this topic can make it difficult to understand.

The caste system in Nepal is a centuries-old social hierarchy built on the Hindu idea of four varnas: Brahmin, Kshatriya, Vaishya, and Shudra. Individuals are born into their caste and generally marry within their caste. Nepal’s own version was never a neat copy of the four varnas, though. It also had to place Newar castes, dozens of Janajati (indigenous) peoples and the Terai castes, and the 1854 legal code did that with its own ladder, explained below. The government removed caste from the law in 1963, but it remains a significant part of Nepali society.

The Brahmin caste is at the top of the social hierarchy and consists of priests, teachers, and scholars. The Kshatriya caste consists of warriors and rulers. The Vaishya caste consists of merchants and farmers. The Shudra caste is at the bottom of the social hierarchy and consists of laborers and servants.

In this blog post, we'll take a closer look at the caste system in Nepal: what it is, how it works, and why it persists despite having been outlawed by the government decades ago. We'll also look at the laws, the census numbers and the people who have crossed caste lines.

History Of Caste System In Nepal | How Did It Start?

The Caste System's history in Nepal is divided into three major parts. Ancient Era, Medieval Era, and Modern Era. The ancient era covers the kingdoms that ruled before the Licchavi kings.

The medieval era runs from the Licchavis, through the Malla kings, to the unification of Nepal by King Prithvi Narayan Shah in 1768. Likewise, the insights into the modern caste system come after the end of the Rana Regime and the establishment of Democracy in Nepal.

Around the 4th century CE, the Kirat rulers of the Kathmandu Valley gave way to the Licchavis, a dynasty with roots in northern India. Their stone inscriptions, such as King Manadeva’s pillar of 464 CE at Changu Narayan, give the earliest detailed picture of the varna system in Nepal. Though the design was derived from India, it somehow differs from India's caste system. The system practiced here in Nepal is more complex than expected since several subsidiaries are inside it.

India’s caste system generally is based on four varnas (Brahmin, Kshatriyas, Vaishyas, and Sudras). What differs the design in Nepal is its multi-ethnic component and varied culture and languages. As mentioned, Nepal alone has 142 caste and ethnic groups with 124 linguistic communities (2021 census). This makes the core area of the caste system more complex than India's caste system.

Nepal also uses the four varnas as a frame, with each tied to a traditional occupation.

Ancient Caste System

Ancient Nepal differed from the modern one - many rulers from various dynasties ruled this country, including the Gopal Dynasty, Mahispal Dynasty, Ahir Dynasty, and Kirat Dynasty. Several groups inhabited Nepal, like Aryans, Mongols, Astriks, and Dravidians (K.C 2009). There were regional dynasties in ancient Nepal, and Kapilvastu, Ramgram, and Mithila had their own kings and systems.

Discrimination existed at that time too. Groups like the Chandal and Nishad were treated as untouchable in the Hindu texts of the period.

These dynasties ruled for centuries before the Licchavis, though most of what we know about them comes from later chronicles. They had their system and prejudice prevailing inside their regime.

Medieval Caste System

The Licchavis ruled the Kathmandu Valley from about the 4th century to the late 9th century CE. During that period, Nepal was highly influenced by Hinduism, brought by the Licchavi Kings from India. Along with the religion, the caste system was introduced in Nepal, and the design of four Varnas was practised.

There were four caste categories inside the system: Brahmin, Chhetri, Vaishya, and Shudra, with groups like the Nishad and Chandal placed outside them as untouchable. Power was handed out by the same ladder. Brahmins were the supreme groups of the caste system, while Chettris came in second. While Vaishyas were in the third, Sudras were placed at the last of the caste system based on their occupations.

This caste system was practised very strictly until the introduction of democracy in Nepal in 2007 B.S. (1951 A.D.).

The Muluki Ain of 1854: Caste Written Into Law

Prime Minister Jung Bahadur Rana’s legal code, the Muluki Ain of 1854, turned caste into national law. It ranked every group in the kingdom, Hindu or not, on one ladder, and punishments depended on where you stood. The broad ranks were:

• Tagadhari (“wearers of the sacred thread”): Brahmins, Thakuris and Chhetris
• Matwali (“alcohol drinkers”): most Janajati peoples, such as Magar, Gurung, Rai, Limbu and Sherpa, split into those who could and could not be enslaved
• Impure but touchable: castes from whom water could not be accepted, including some Newar castes and Muslims
• Untouchable: castes such as Kami, Damai, Sarki and the lowest Newar castes, whose touch was said to require purification

That ranking, more than the textbook four varnas, is the system most Nepalis grew up with. The New Muluki Ain of 1963 dropped it and made everyone equal before the law.

Modern Caste System

The structure of the caste system has not changed yet, but the application of priorities has undoubtedly changed. Since the big political changes in Nepal, like democracy in 2007 B.S. (1951 A.D.), the 1963 legal code and the restoration of democracy in 2047 B.S. (1990), the scope of the caste system has changed.

Despite the traditional structure of the caste system in Nepal, there has been work on inclusiveness in the society, bringing Dalits and other excluded groups into politics, schools and public jobs.

On paper, every caste now has the same rights and opportunities. In daily life, as the sections below show, the gap is still wide.

Brahmins, Kshatriyas, Vaishyas, and Sudras | Their History

Brahmins

Brahmins are the elite castes of the caste system in Nepal. Brahmins were priests, also known as spiritual and intellectual leaders, who devoted their time to studying and teaching. Besides, they were actively involved in performing sacrifices and officiating religious functions.

The word 'Brahmin' comes from Brahman, the ultimate reality in Vedic thought, and Brahmins are the highest varna in Vedic Hinduism. The history of Brahmins is focused on India, and there were two divisions inside this caste: the Panch Gour and the Panch Dravida. The central Indian Vindhya mountain range separated them.

Photo: Priests during puja ceremony

Nepal inherited the same roots, and the Brahmins of the modern era are the descendants of those two categories.

The oldest account of the varnas is in the Rig Veda, in a hymn called the Purusha Sukta (10.90). It describes the gods sacrificing Purusha, a cosmic being later linked with Prajapati and Brahma, to create the universe. Brahmins came from his mouth, the warriors from his arms, the Vaishyas from his thighs and the Shudras from his feet. That's why they are regarded as the supreme class in the caste system.

Kshatriyas or Chhetris

Kshatriyas are the second most powerful varna of the caste system. The term 'Kshatriyas' refers to authority and power. Kshatriyas' meaning has more directed to the sovereignty over certain territories rather than the leadership. History shows that they are the ruling power of the State, and their primary purpose is fighting as a warrior.

Also, Kshatriyas are regarded as the protector of Dharma. They gained their status with the overview of their aptitude (guna), conduct (karma), and nature (swabhava).

According to the Hindu Myth, when Lord Brahma was procreating the universe, immense negative energy was released. It resulted in the birth of Rakshasas (Demons), who started torturing the Lord of Beings. When Lord Brahma urged for help to defeat Demons, Lord Vishnu mentioned that when positive energy gets created, there will be the presence of negative energy too. Then he suggested that Brahma create a particular race to fight as warriors, which he eventually did, and Kshatriyas were created.

According to the Rig Veda, Kshatriyas were born from the arms of Purusha, which stand for strength and power.

Vaishyas

Vaishyas, also known as 'common people,' are the third highest group in the caste system. The Rig Veda says Vaishyas came from the thighs of Purusha, and some later texts say the belly.

The Bhagavad Gita (18.44) mentions Vaishyas and their karma (duty) as 'Agriculture, breeding cattle, trade, (this) is the natural duty of the Vaishyas.' In simple language, they are considered responsible for sacrifice, agriculture, breeding, and trade.

Photo: A Nepali Farmer and his Oxen Journey Through the Fields.

Vaishyas are also considered the economically strong varna in the caste system. They also shared the dvija ('twice-born') status with Brahmins and Kshatriyas, because they could receive the Upanayana, the sacred-thread ceremony.

Some historians link the early support of merchants for Buddhism and Jainism to their middle place in this order.

Sudras

Sudras are considered service-providing varna of the caste system. Hence, they are the lowest-ranked groups in social stratification. Several ancient myths mention that the duty of Sudras is serving of Brahmins, Kshatriyas, and twice-borns. The Bhagavad Gita, too, says, 'And the natural duty of the Sudras, too, consists in service.'

Nepal's ancient and medieval period featured a harsh societal environment for the Sudras, including several boycotts and discrimination. They did not have the rights and privileges of Brahmins and Kshatriyas, and many were kept out of temples and religious rites.

The Purusha Sukta places their origin at the feet, and later law books such as the Manusmriti used that to bar Shudras from the sacred thread, so they could not become 'twice-born.' Unequal treatment has pushed some families in Nepal toward other faiths, Christianity and Buddhism among them.

Sub-Categories Within the Caste System of Nepal

Inside four Varnas, there are numerous sub-castes that prevail in Nepal. As reports mention that Nepal is home to 142 caste and ethnic groups with 124 languages spoken (2021 census), it is evident that the country has diverse social stratification.

So what are the sub-castes inside the four varnas? Here are the main ones.

Brahmins:

Inside Brahmin Varna, we can find multiple sub-castes like Sharma, Ghimire, Upadhyaya, Sapkota, and many others. According to their deeds and roles, there are also social structures inside the Brahmin Varna. There are generally three categories of Brahmin:

• Khas Arya (hill) Brahmins, called Bahun
• Newar Brahmins, such as the Rajopadhyaya
• Terai-based Brahmins, such as Maithil Brahmins

Similarly, based on geographical region, there are two sub-categories of Brahmin, which are:

• Kumai Brahmin
• Purbiya Brahmins

Both are hill Bahuns. Kumai Bahuns trace their roots to Kumaon, now in India’s Uttarakhand, and many live in far-western Nepal. Purbiya (“eastern”) Bahuns are the families who settled further east in the hills.

Based on rank, hill Brahmins are of two types:

• Upadhyaya
• Jaisi

Upadhyayas are the higher-ranked group of the Brahmin Varna, while Jaisi is the inferior one. Under the old rules, a child was counted as Jaisi rather than Upadhyaya in cases like these:

• If the mother was a Brahmin widow who had remarried
• If the parents were not married
• If the parents eloped without the proper marriage rites

Upadhyayas traditionally served as family priests and also held posts at court and in government.

Also Read: The Newar People: Old Inhabitants of Kathmandu Valley

Kshatriyas

Kshatriyas, known in Nepal as Chhetris, are Khas people whose language, Khas Kura, grew into modern Nepali. There are several subcastes in Kshatriyas Varna, ranging from the Thakuris at the top to clans like Thapa, Pande, Basnet and many more.

No stratification is based on hierarchy or geography, but most of the Kshatriyas came from the Khas Kingdoms and Gorkha. Thakuris are the supreme sub-caste of the Kshatriyas, while Rana, Thapa, Basnet, Kunwar, and others come along the downline accordingly.

The Shah kings, a Thakuri family, ruled Nepal for 240 years, from Prithvi Narayan Shah’s conquest of Kathmandu in 1768 until the monarchy was abolished in 2008. The king carried the title 'Shree 5'. Regent Bahadur Shah and Chhetri prime ministers such as Bhimsen Thapa and Jung Bahadur Rana held real power for long stretches of that time.

The Ranas were raised to 'Shree 3' after Jung Bahadur Rana was made Maharaja of Kaski and Lamjung in 1856, and his family ruled as hereditary prime ministers until 1951. Thapas are also a high-class caste since their role has been very important for the country's sovereignty and existence.

Apart from that, numerous sub castes like Bista, Bohara, Budathoki, Karki, Khadka, and many more exist.

Vaishyas

Few hill groups fit the Vaishya slot neatly. In Nepal the label is mostly used for trading families, many of them Marwari or from the Terai, and for some Newar merchant castes. Some of them are listed below:

• Newar merchant castes, such as the Shrestha and Uray (the Newars have their own full caste order)
• Baniya
• Khandelwal
• Oswal
• Agrawal
• Dosar
• Rathi
• Totla

Sudras and Dalits

In Nepal the groups the old code treated as untouchable now call themselves Dalit. The government’s National Dalit Commission lists more than 20 Dalit castes, in the hills and in the Terai. Some of the hill groups and surnames are:

• Kami (traditionally blacksmiths)
• Damai, or Pariyar (tailors and musicians)
• Das
• Sarki (leatherworkers)
• Lohar
• Sunar
• Bishwokarma (BK), a name many Kami families use
• Nepali

Terai Dalit castes include the Chamar, Musahar, Dusadh (Paswan), Dom, Khatwe, Tatma and Dhobi.

The 1854 code also split society into two broad cultural groups:

• Matwali, groups whose customs allowed alcohol
• Tagadhari, groups who wear the sacred thread

Jana Jatis | Who Are They?

Jana Jatis (Adivasi Janajati) are the indigenous peoples of Nepal, and the government recognises 59 of them. They include the Tamang, Magar, Gurung, Limbu, Sherpa, Tharu and many others, and most do not belong to the varna system at all. Indigenous people have their settlements in separate parts of the country, feature their mother tongue, and whose ancestors were the first settlers of their places.

According to The National Consultation on Indigenous Peoples of Nepal (1994), Jana Jatis are those:

• Who have distinct and original linguistic and cultural traditions.
• Who are the descendants of the peoples who had established themselves as the first settlers in several parts of Nepal.
• Who have been subjugated in the State's political power set-up
• Whose society is traditionally erected on the principle of egalitarianism

Photo: Nepali old man filling brass jar(Gagri)

Caste Categories in Different Parts Of Nepal

Nepal has 77 districts in 7 provinces (the old 14 zones were dropped in 2015). There are varieties of differences in caste and location. Almost every part of Nepal has been inhabited by all caste and ethnic groups. The term 'Unity In Diversity' is coined from the reality of inclusiveness in this country.

Here are glimpses of some of the structures according to the caste system (Varna, geographic region, occupation, and other aspects are included as a whole) in the main regions of Nepal.

Kathmandu is an ancient Newar city rich with Newar culture and traditions. There are many places inside the valley that the Newars wholly inhabit. Besides them, other sub-castes from Brahmin, Kshatriyas, Vaishyas, and Sudras live in this city.

Kirati peoples such as the Rai and Limbu mainly inhabit eastern Nepal. They have their own culture, language, and tradition and separate geographical areas.

Western Nepal is inhabited mainly by the Khas people. Sub-castes like Thakuri and their sub-category live in this region. There are also habitats of Brahmins and Kshatriyas in this region.

Northern Nepal is the home of the Sherpas and other Himalayan peoples, who have lived there for centuries. Sherpas are believed to have immigrated from Tibet. They have their own mother tongue, culture, and geographic region.

In the Terai region, the southern lowlands of Nepal, the largest groups include the indigenous Tharu and castes such as Yadav, Teli, Koiri and Muslims. They, too, have their own culture and languages.

Caste System Reforms By Jayasthiti Malla

King Jayasthiti Malla, who ruled the Kathmandu Valley from 1382 to 1395, is remembered for reforming the caste system. The later chronicles say he re-classified all the castes according to Hindu law books and divided the people of the valley into four varnas and sixty-four castes.

From then on, the caste system grew stricter, and so did untouchability.

The medieval period featured occupation-based caste and caste-based social rules. King Jayasthiti had instructed people to adopt only prescribed belongings like dresses, ornaments, and huts.

For example, Butchers were instructed to wear sleeveless clothes and avoid hats, shoes, and gold ornaments. The rules were drawn from the law books of Manu and Yajnavalkya.

It appeared that the re-classification of the caste system was disciplined and systematic at that time but in the long run, it led to negative societal impacts.

Economic Status of Different Castes in Nepal

The economic status of different castes in Nepal reflects the country's history and its current development. The higher castes have always had better access to education, land, and job opportunities, while the lower castes have been relegated to manual labour and poverty.

The theory of Karl Marx is clearly seen in the Nepalese Caste System. Throughout the centuries, the upper caste, considered the high-class people of Nepal, have had access to the available means and resources. In contrast, the lower caste people (with low-class lifestyles) are constantly deprived of them.

Hill Brahmins and Chhetris still hold a share of government and high-paying jobs well above their share of the population, and Chhetris remain strongly represented in the army and police.

The important thing to notice here is that Vaisyas are a financially privileged caste group since they were engaged in business, agriculture, and entrepreneurship from the medieval period. Many Newar and Marwari (such as Agrawal) families are well off as a result.

The Dalits, once labelled "untouchable," occupy the lowest rung of the caste system. Along with social exclusion, they face economic discrimination, and many Dalit families own little or no farmland. They often do not have access to education or good jobs and live in poverty.

But since the wave of modernization has struck Nepal in recent years, people from every caste group have more choices. Since 2007, 45% of civil service posts have been reserved for women, Janajatis, Madhesis, Dalits and other groups, with 9% of those reserved posts set aside for Dalits, and there are scholarships for Dalit students.

Despite Nepal's modernization and development over the past few decades, the economic disparities between the different castes remain in remote areas. The higher castes continue to enjoy greater opportunities and upward mobility, while the lower castes remain impoverished with little chance for improvement.

Nepal’s Largest Caste and Ethnic Groups (2021 Census)

The 2021 census counted 29,164,578 people in 142 caste and ethnic groups. No single group is a majority. These are the ten largest, by share of the population.

Source: National Statistics Office, National Population and Housing Census 2021. Dalits as a whole number 3,898,990, or 13.44%: about 8.6% Hill Dalits and 4.8% Madhesi (Terai) Dalits. Bishwokarma (5.04%) and Pariyar (1.94%) are the largest Dalit groups.

Challenges of the Caste System in Nepal

The caste system is behind several social harms and practices that have been prevailing for centuries. People are treated based on their caste and occupation, which has brought problems of untouchability, inequality, social boycotts, and others.

Dalits bear the worst of it. Groups like the Damai, Kami, Sarki and Bishwokarma were treated as untouchable, and in some rural areas Dalits are still kept out of temples, kitchens and shared water taps, because people believe their touch pollutes.

Belief in witchcraft (boksi) causes harm too. Women accused of being witches are beaten, shamed and sometimes killed, and Dalit women, widows and poor women are accused most often. Witchcraft accusation has been a crime since 2015.

Similarly, the caste system is also a barrier to marriage for many couples. If a Brahmin boy falls in love with a girl from a Sudra background, then it is a thing to think about a thousand times before taking any steps. The clearest recent example came in May 2020 in Soti village, Rukum West. A young Dalit man went there with friends to marry a girl from a higher-caste family. Villagers attacked the group, and six young men died.

In simple language, inter-caste marriage has not been widely accepted, but things are changing gradually.

Current Laws On Discrimination Related to the Caste System In Nepal

Although the caste system has no legal basis, it remains a significant factor in everyday life and continues to be a source of discrimination.

Nepal's current laws prohibit discrimination based on caste. Article 24 of the 2015 Constitution bans untouchability and caste discrimination in any form, Article 40 sets out special rights for Dalits, and the National Dalit Commission is now a constitutional body. In practice, however, caste-based discrimination is still prevalent, particularly in rural areas.

There have been several efforts to address caste-based discrimination in Nepal. On 4 June 2006, the restored parliament declared Nepal free of untouchability, and government programmes since then have paid for awareness campaigns, training for officials and complaint desks for victims.

In 2068 B.S. (2011), parliament passed the Caste-Based Discrimination and Untouchability (Offence and Punishment) Act, which makes caste discrimination a crime punishable by jail and fines. Together with the Constitution, it protects these rights:

• Right against untouchability and discrimination
• Right to have equal treatment from the court or other judicial body
• Right to equal access to public services
• Right to marry and choose the bride or bridegroom
• Right to select employment and to work
• Right to have an equal salary for an equal work
• Right to get prompt judicial remedies and appropriate compensation against untouchability and discrimination

Despite these efforts, much more needs to be done. Rights groups say most cases are never reported, and many that are get settled in the village instead of going to court.

Key Dates in Nepal’s Caste Laws

The Impact of Modernization on Nepal's Caste System

The effect of modernization on Nepal's caste system has been mixed. On the one hand, modernization has led to increased social mobility and reduced discrimination based on caste. On the other hand, it has also reinforced caste identity and divisions in Nepali society.

Modernization has had both positive and negative effects on Nepal's caste system. On the positive side, modernization has resulted in more social mobility. Caste is still fixed at birth, but people can now rise in income, education and status whatever their caste. This has reduced discrimination against lower-caste members of society, as they are no longer confined to their traditional roles and occupations.

On the negative side, however, modernization has also reinforced caste identity and divisions in Nepali society. With increased social mobility comes increased competition for jobs and resources, which has exacerbated tensions between different castes. Old ideas also travel into new places. In Kathmandu and other cities, Dalit families still report being refused rooms to rent once landlords learn their surname.

Sanskritization And Its Effects On the Caste System

Sanskritization is the process in which low castes seek 'upward' mobility by emulating the rituals of upper castes. The sociologist M. N. Srinivas coined the term in India, and in Nepal it shows up among Newar and Janajati groups as well as Dalits. Changes in customs, ideology, and way of life are shifted to another level after emulating the original ones.

We can see many trends of Sanskritization in Nepal throughout the decade. One well-known example is the Newar Khadgi (butcher) caste, once called Kasai, many of whom now use the surname Shahi, the name of a Thakuri clan.

Similarly, some Janajati and Dalit families have taken up Brahmin priests, Hindu rites or higher-caste surnames.

Inter-Caste Marriage in Nepal

Inter-caste marriage has become far more common in Nepal in recent years. A generation or two ago, many families saw it as a sin. People of certain caste groups were not allowed to marry someone from another caste group. For example, Brahmins and Kshatriyas would not marry Vaishyas and Sudras. Marriage was a matter of family pride, and few would risk it by marrying someone from a lower caste group.

Still, in the modern days, these practices are happening in Nepal, especially in remote areas.

Several factors are driving the trend of increased inter-caste marriage in Nepal. One is the increasing education levels and exposure to different cultures that people are experiencing. As more people travel and study abroad, they are exposed to new ideas and ways of life that challenge traditional caste boundaries.

Another factor is money. In the Terai especially, high dowries make marriage within the caste expensive for some families. Inter-caste marriages provide a way around this financial barrier and offer opportunities for social mobility.

Modernization has changed the face of the country. Inter-caste marriage has been legal since 1963, the 2011 Act makes it a crime to stop one, and since 2009 the government has offered a grant of NPR 100,000 to couples where one partner is Dalit. While many people find it hard to accept, some have already initiated inter-caste marriage and led a happy life. The trend of increased inter-caste marriage in Nepal is positive news for those who believe in equality and social justice. It shows that Nepali society is becoming more open-minded and that caste barriers are starting to weaken.

Even the public figures of Nepal have initiated inter-caste marriage and supported this trend. Some of them are:

• Madan Krishna Shrestha (Newar) and late Yasodha Subedi (Brahmin)
• Baburam Bhattarai (Brahmin) and Hisila Yami (Newar)
• Former Prime Minister Khadga Prasad Sharma Oli (Brahmin) and Radhika Shakya (Newar)

Nepali films and TV serials have taken up the theme too, and Madan Krishna Shrestha has spoken openly about how his own father quietly disapproved of his marriage in 1974.

Also Read: Himalayan Languages: The Lingual Diversity of the Himalayas

Is the Caste System Relevant Today?

The caste system is a social hierarchy that has been in place in Nepal for centuries. Though the government has outlawed it, the caste system is still relevant today. The higher castes continue to enjoy privileges and power, while the lower castes are marginalized and face discrimination.

The lower castes, Dalits above all, face many disadvantages. They often do not have access to education or good jobs. They may be discriminated against when seeking medical care or housing. Dalits suffer the worst form of discrimination, known as untouchability. In its harshest form, people refuse to eat with them, share water with them or let them into their homes.

Despite these challenges, some lower-caste people have been able to rise in society through hard work and determination. There is hope that someday the caste system will be abolished entirely, and everyone will be treated equally regardless of their caste status. Look at Nepal today and the caste system is still there, but it carries far less weight than it did in the Medieval period, or even 20 to 30 years ago.

What Caste Means for Visitors to Nepal

Most travellers never see caste directly. You won’t be placed in any caste, and nobody expects you to know the rules. A few things help, though. Don’t ask people their caste, and don’t read too much into a surname. Some temples, including the main shrine at Pashupatinath, admit Hindus only, so follow the signs. In village homes, wait to be invited into the kitchen and don’t touch the hearth or other people’s food. A good local guide can explain what you see as you travel, from Newar festivals in the old cities to Sherpa monasteries in the Khumbu.

The Best of Nepal Tour (12 days, from USD 1,010 per person on the group departure) visits Kathmandu, Patan, Bhaktapur, Pokhara and Chitwan, and Swotah can arrange it as a private trip.

Caste System in Nepal: FAQs