Sakya and Vajrācārya Notes

Manicu's Persecutions

Buddhists associate Manicu's persecutions with Śańkara Ācārya's arrival in Nepal, mirroring Brāhmaṇs' earlier 'defeat'.

Rājopādhyāya Tradition

The Tantric tradition of the Rājopādhyāya is detailed in Toffin's works.

Land Control

State control over land in the Kathmandu Valley expanded after Prithvi Narayan's conquest, which affected birta and guthi lands.

Brahman Classes

The Code of 1854 classified the Jha and Bhaṭṭa among 'Indian Brahmans', below the Devbhaju, and outside the Newar system.

Tantric Initiation

Tantric initiation (dīkṣă) among the Newars is discussed in Toffin (1984) and Gellner (1992).

Ägã Dyaḥ Divinities

Information on these divinities can be found in Toffin (1984) for Hindu castes and Lewis (1984) and Gellner (1992) for Buddhist castes.

Pūrṇacandi Temple

The presence of a Rājopādhyāya priest at the Pūrṇacandi temple is unusual, given their high status typically prevents them from serving as pūjārī in pitha temples.

Dyaḥ Ṣālāḥ Tayegu Ritual

The Rajopadhyayas' expression derives from the Nepali 'sarnu', meaning 'to shift'.

Digu Dyah Cult

The cult of the digu dyah is described in Vergati (1979) and Toffin (1984).

Barhmü Priests

Barhmü (or Brahmu, Barahmū) is the Newari term for Brāhmaṇ (Nepali: Bāhun).

Upākarma Guthi

The rituals of the upākarma guthi in Lalitpur are described in Toffin (1989; forthcoming).

Sakyas and Vajrācāryas: Identity Shift

Scholars view Sakyas and Vajrācāryas as Nepalese inheritors of Indian Mahāyāna Buddhism. Their self-identity is shifting from a caste of monks and priests to an ethnic minority within a Hindu nation-state.

Composite Buddhist Sacerdotal Caste

Traditionally, the Sakyas and Vajrācāryas form a composite Buddhist sacerdotal caste, denying the religious supremacy of Brāhmaṇs and Hindu scriptures, deriving legitimacy from Mahāyāna Buddhism.

Varna System

Sakyas and Vajrācāryas see their origin in all four varṇas, standing outside the traditional social order. However, Hindus often view them as vaiśyas and/or śūdras.

Rana Legal System

The Rana legal system classified Sakyas and Vajrācāryas as sūdras.

Buddhist Married Renouncers

Sakyas and Vajrācāryas can be regarded as Buddhist married renouncers and Buddhist Brāhmaṇs.

Vajrācārya Ideal

The ideal Vajrācārya is a sexually active Tantric saint (mahäsiddha) who practices ritual for others while maintaining awareness of emptiness.

Vajrācāryas Priestly Roles

Vajrācāryas combine various priestly aspects that Hinduism keeps separate: renouncer (samnyāsī), scholar (pandit), teacher (guru or acarya), domestic priest (purohit), temple priest (pūjāri), pilgrimage priest (paṇḍā), and death priest (mahābrāhmaṇa).

Sakyas vs. Vajrācāryas

Only Vajrācāryas may be domestic priests. Both have an equal entitlement to be temple priests but only Vajrācāryas may also be domestic priests.

Dependency

The status of Sakyas and Vajrācāryas depends on maintaining a pious and religious lifestyle and their cohesion in religious events.

Caste Size

Locke's survey estimates the Sakya and Vajrācārya caste numbers between 35,000 and 45,000 people.

Location

Almost half (44.9%) of all Sākyas and Vajrācāryas belong to Lalitpur monasteries. Vajrācāryas represent 37.9% of the total.

Occupation

Most Sakyas are artisans and in Lalitpur, Vajrācāryas are too; traditionally goldsmiths. Some still live from the priesthood alone.

Metals

Correspondence between metals and artisans: Vajrācārya/gold, Sākya/silver, Tämrakär/copper, Kamsakār/bronze, Silpakär/wood, Lohākār/iron.

Land Ownership

Land ownership by families and monasteries maintained elite status. Monasteries funded specialists, rituals, and feasts.

Newar Buddhism: Three Ways

Newar Buddhism is structured by three 'Ways' (yāna): Disciples' Way (śrāvakayāna), Great Way (mahāyäna), and Diamond Way (vajrayäna).

Hierarchy

The esoteric Diamond Way is available only to high castes. Vajrācāryas are seen as the guardians of Newar Buddhism to a greater extent than Sakyas.

Monastic Initiation

All Vajrācārya and Sakya boys must go through monastic initiation to become full members of their caste.

Intra-Caste Relations

Socially, Vajrācāryas are superior to Sakyas, but this is a religious status, not caste. Intermarriage is common outside Kathmandu

Exogamy

Newars prefer to marry close at hand. There is a shortage of brides for Vajrācārya men, with a preference for Vajrācārya women being brought in over larger distances.

Lineages

Traditional Sakyas and Vajrācāryas followed lineages, endogamy still occurs.

Bahi

Sakyas who are members of the monasteries called bahi are of a lower status.

Ritual Ties

Sakyas and Vajrācāryas also need crucial specialists like the Nāpit (Barber) and Kāpālī (low-caste death specialist).

Kinship System

Their kinship system is the same as that of other Newars, providing a common idiom.

Lineage Identification

Sakya and Vajrācārya lineages are identified by nicknames.

Types of Lineage

Three categories of phuki are recognized. Distant (tāpā) phuki, lineage and marrow or inner lineage.

Endogamy

Sakyas and Vajrācāryas do not tolerate mother's brother's daughter marriages. Lineage solidarity has been undermined by changes to traditional rules of inheritance.

Guthis

Three types of guthi are significant: death guthi, guthis for deity worship, and lineage deity guthi. The monastery functions like a super-guthi.

Decline

There is a decline in traditional caste and kin relationships. It is the rise of a sense of common origin and culture under threat.

Competition and alternatives

The religious services traditionally provided by Sakyas and Vajrācāryas have come under attack from Tibetan Buddhism, Theravada Buddhism, as well as Hinduism.

Economic decline

Many of the endowments which supported their religious activities have been lost. There is a legally stated requirements instituted by Land Reform in 1964.