Brahmans: Hindrances to Preaching the Gospel in Nepal
Shin, SungIm (Eunice Bhandari)
CHAPTER 1: INTRODUCTION: Gospel and Brahmans in Nepal
The Kingdom of Nepal is situated between India and China and operates under a constitutional monarchy. Approximately 90% of the Nepalese population practices Hinduism.[1] Although the government officially grants freedom of religion, proselytization is legally prohibited. Despite these restrictions, the Gospel entered the region long ago, though there is no clear evidence of Christian entry into Nepal prior to the 1600s.
In 1715, the first mission organization was established in Nepal, and fifty years later, the Malla Dynasty permitted the entrance of the Gospel.[2] However, as Perry notes:
“They soon incurred the jealousy of the Brahmins who began to stir up public sentiment against them because of following a series of charges and suspected of spying for a foreign power.”[3]
Consequently, the Shah Dynasty closed the nation to the Gospel and expelled Christians in 1769.
The rejection of Christianity in Nepal stems primarily from three main factors: political concerns, religious opposition, and active resistance from the Brahman caste.[4] Politically, rulers feared the influx of foreigners and foreign religions, viewing isolation as necessary to preserve national independence. Religiously, Hindu Nepalis sought to maintain the purity of their faith without external contamination. The third major factor was direct opposition from Brahmans.[4] Vannini describes the role of the Brahmans as follows:
“The real trouble-makers were the Brahmins, the people of high-caste, who, more than anyone else, realized the potential danger the Christian faith would pose to their religious establishments, should they allow it to grow, they were the ones who urged, through intimidation and threat, the relatives of the new converts either to reclaim them or to ostracize them from their society.”[5]
This demonstrates that Brahmans represented a significant barrier to the spread of the Gospel in Nepal. Accordingly, this paper examines who the Brahmans are, their social position and influence, and their attitudes toward other castes and religions—specifically Christianity. Particular focus is given to historical Brahmanic resistance to the Gospel from its initial introduction to the present day, analyzing both the underlying reasons for this rejection and its effects on the contemporary Nepalese Church within Hindu society.
CHAPTER 2: BRAHMANS IN HINDUISM: Brahman’s Position in Hindu Society
Nepalese Hinduism differs somewhat from Hinduism in other nations because it incorporates elements of Buddhism as well as indigenous Mongoloid religious customs.[6] As noted by scholars, Hinduism serves as the state religion, with approximately 87% of the population adhering to it.[7]
Within Hindu theology, numerous deities exist, and human beings are viewed as possessing a status close to divine; man is not viewed fundamentally as a sinner, but as sharing in divinity. A underlying oneness of reality forms the philosophical foundation of the faith.[8] Regarding sin, Hinduism does not recognize original sin, teaching instead that salvation (moksha) can be achieved through works, knowledge, and devotion.[9]
In this societal structure, the status of the Brahman is exceptionally high. They hold that:
“The Brahma is not only the moving power of the physical organs of man, but also the source of power and energy activating the whole universe.”[10]
The Upanishads teach that the ultimate reality and sacred power of the universe is Brahman, often understood as a personal Lord.[11] Consequently, Brahmans are frequently revered as living human deities within Nepalese Hindu society.
Practices of Brahmans
Religiously, the primary function of a Brahman is to serve as a priest. In this role, they spend considerable time leading worship and religious celebrations in temples, exerting immense influence over the populace.[12]
In ancient times, the authority of the priesthood was paramount. Possessing wisdom and religious knowledge, Brahmans studied and taught the Vedas, maintaining spiritual dominance over both rulers and commoners.[13] As advisors, they guided individuals on both spiritual and temporal affairs.[14] Leading formal worship enabled Brahmans to reinforce public devotion and emphasize the necessity of religious offerings.[15] During rituals, Brahmans presided over all proceedings, including animal sacrifices.[16]
CHAPTER 3: BRAHMANS IN SOCIETY
Brahman’s Position in the Caste System
A fundamental requirement for belonging to Hindu society is recognizing the caste system and the exalted rank of the Brahman. Mark Johnson defines the caste system as follows:
“Caste system is a form of hierarchical stratification in which the necessary statements and judgments about relative status are couched predominantly in a traditional ritual language.”[17]
The system is deeply integrated into social and individual life, serving to maintain order in Hindu society and preserve the elevated position of the Brahman. Furthermore, official accounts note:
“Caste determines an individual's behavior, obligations, and expectations. All the social, economic, religious, legal, and political activities of a caste society are prescribed by sanctions that determine and limit access to land, position of political power, and command of human labor.”[18]
The caste hierarchy is broadly divided into four main classes: Brahmans (priests/scholars), Chhetris (rulers/warriors), Vaishyas (merchants/farmers), and Sudras (laborers/servants).[19] Brahmans occupy the apex of this hierarchy. Chhetris serve as kings, politicians, and soldiers, governing the nation and protecting the Brahmans while participating in worship rituals. Vaishyas engage in trade and agriculture but cannot lead rituals, while Sudras serve the upper classes and are excluded from sacred ceremonies.[20] Sudras sit at the bottom of the structure and are historically treated as ritualistically impure.[21]
In modern Nepal, Brahmans have held dominant roles across political, social, and religious spheres.[22] Occupying the highest stratum, they enjoy significant socio-political privileges.[23] The traditional expectations surrounding their protection are captured in the following assertion:
“People should protect the Brahmans by performing four duties-by (showing him) respect and liberality, acknowledging his invincibility and by granting him security against capital punishment.”[24]
Their Attitude Toward Other Castes
Brahmanic attitudes toward lower castes are reflected through social structures, life customs, and cultural habits. Occupying the top tier of society grants Brahmans extensive power and privileges. To protect these vested advantages, Brahmans strictly enforce social boundaries.
For instance, each caste is strictly endogamous, and inter-caste marriage is prohibited.[25] Brahmans marry exclusively within their caste to preserve lineage purity.[26] Geographically, many Brahmans reside in areas concentrated with higher castes rather than living alongside lower castes; over half of all Brahmans and Chhetris reside in the western hills, making up roughly 80% of that region's population.[27]
Daily lifestyle practices also enforce these boundaries. Brahmans traditionally avoid sharing meals, sitting at the same table, or engaging in physical touch with lower castes.[28] Dietary rules further maintain distinction: while lower castes such as the Newars consume meats like buffalo, goat, sheep, duck, and fowl,[29] orthodox Brahmans abstain from meat to maintain ritual purity. Through these distinct food restrictions and social boundaries, Brahmans maintain clear separation from lower classes.
CHAPTER 4: BRAHMANS AND OTHER RELIGIONS
In 1991, approximately 89.5% of Nepalese identified as Hindu, while Buddhists and Muslims comprised 5.3% and 2.7% respectively, with the remaining population following other faiths, including Christianity.[30] These traditional religions synthesise into shared social customs, often intermingling with Buddhism.[31] Due to this syncretism, explicit religious conflict between these traditional groups has historically been minimal.[32]
- Hinduism: As statistics indicate, nearly 90% of Nepal's population adheres to Hinduism, with Brahmans as its primary guardians and leaders.
- Buddhism: Originating from Siddhartha Gautama—a prince of the Kshatriya caste—Buddhism adopted and reinterpreted key Hindu concepts such as karma, samsara, dharma, and moksha.[33] In Nepalese society, Buddhism stresses renunciation and detachment, with Nirvana sharing similarities with Hindu Moksha.[34] People frequently worship both Hindu and Buddhist deities, while Brahman and Buddhist priests co-exist and interact cooperatively.[35]
- Islam: Kashmiri Muslim traders first arrived in Nepal during the late 15th and early 16th centuries. Adhering to monotheism and the prophethood of Muhammad, most Nepalese Muslims belong to the Sunni branch. They observe prayer, fasting, and congregational worship in mosques, yet live peacefully alongside other Nepalis without seeking to convert others, thus avoiding major social conflict.[36]
- Tantrism: Developing around the 6th century, Tantrism blends Vedic Hindu traditions with Buddhist doctrine and ritual, integrating seamlessly into both Hindu and Buddhist temple worship.[37]
The Brahmanic attitude toward Buddhism, Islam, and Tantrism has remained relatively non-confrontational. Because these traditions either blend with Hinduism or refrain from active proselytization, they do not challenge Hindu social structures or the traditional priestly authority of the Brahmans.
Brahmans and Christianity
Historical Persecution of Christianity
In contrast, Christianity encountered a markedly different reception. Unlike other religions, Christianity has faced continuous opposition from its inception in Nepal to the present. Brahmanic rejection remains one of the primary obstacles to the spread of the Gospel.
In the 19th century, those who accepted the Gospel were mostly low-caste individuals, traders, and laborers rather than Brahmans. Practices like baptism were viewed with suspicion and widely rejected. In 1914, Sadhu Sundar Singh traveled to Nepal via Darjeeling to preach but was arrested and persecuted.[38] Following the political revolutions of 1950–1951, foreign presence and Christian living were permitted to some degree;[39] nevertheless, the national constitution explicitly outlawed proselytization:
“The followers of Christianity, Islam and other religions should not preach or proselytize Hindus disturbing Hinduism. If someone has preached, he should be imprisoned for six years and if a foreigner is found guilty of preaching he should be expelled from the country. If any Hindu changes his religion to any of the above mentioned religions, she should be imprisoned for one year. If he has changed his religion he should return to Hinduism again.”[40]
In addition to legal prohibitions, Brahmans have actively opposed Christians and disrupted church activities.[41] Holding dominant socio-political positions, Brahmans have historically comprised the majority of prime ministers, politicians, and legal scholars, allowing them to shape legislation and national policy in favor of traditional structures. Consequently, movements or faiths that threaten these established privileges face firm resistance.
Reasons for Brahmanic Rejection of Christianity
Christians in Nepal are predominantly from lower castes, with very few Brahman converts.[42] Several factors explain why Brahmans reject Christianity more strongly than other groups:
- Theological Contradictions: Biblical teachings conflict directly with Hindu doctrine. The Bible proclaims one exclusive God and teaches that salvation is available solely through Jesus Christ. Furthermore, Christian doctrine affirms human equality and rejects caste hierarchies.[43] If the caste system were dismantled under Christian influence, Brahmans would lose their high status and social privileges. Because most Brahmans serve as Hindu guardians and priests, they reject doctrines that challenge their religious authority.
- Preservation of Vested Privileges: Brahmans are unwilling to surrender their political, economic, religious, and social advantages. As Jonathan Lindell observes:
“overall the Brahmins keep watch on the populace to see that they keep the caste rules and then serve people in the priestly functions and out casting someone who became Christina from before Hindu depended on the zeal of the society and the pressure of the Brahmins.”[44]
Within the framework of Hinduism and the caste system, Brahmans hold elevated positions as religious priests, social leaders, economic elites, and ritualistic purists. Abandoning these traditions would mean relinquishing deep-seated societal power. Because Christianity promotes doctrines of spiritual equality, Brahmans view it as a direct threat to their authority and actively resist its propagation.
CHAPTER 5: CONCLUSION
The history of Nepal is inextricably linked to Hinduism, the caste system, and the influential role of the Brahmans. These three elements have profoundly shaped the history of Christianity in the nation. Introducing and preaching the Gospel within this distinct societal framework presents substantial challenges, with Brahmanic opposition standing out as a primary obstacle.
The status of Brahmans within Nepalese society differs markedly from social structures in democratic nations. The caste system elevates Brahmans to positions of socio-political, economic, and religious dominance. Exercising this authority, they have significantly influenced how Christianity is received in Nepal.
Unlike lower-caste populations, very few Brahmans have embraced Christianity.[45] This stark contrast underscores their ongoing resistance to the Gospel. Pride in their cultural heritage and a desire to safeguard traditional privileges cause many Brahmans to reject Christian teaching. Ultimately, Brahmanic opposition remains one of the greatest historical and ongoing hindrances to the spread of the Gospel in Nepal.
BIBLIOGRAPHY
Bista, Dor Bahadur. People of Nepal. Bhotahity, Kathmandu: Ratna Pustak Bhandar, 1996.
Emery, G. W. and M. W. Anderson. Things Touching the King. London: Marshall, Morgan and Scott, 1952.
Johnson, Mark. "The Quandary of Caste." Voice of Bhakti: Text in Context, Number 4 (November 2002).
Lee, Chun Shim. "A Proposed Mission Strategy of the Korean Church for Nepal." M.A. thesis, ACTS, Seoul. Quoted in Introducing Nepal.
Lindell, Jonathan. Nepal and the Gospel of God. Kathmandu, Nepal: The United Mission to Nepal and Pilgrims Book House, 1997.
Maharjan, Mangal Man. Comparative Study of Hinduism and Christianity in Nepal. Kathmandu, Nepal: Ekta Books, 2002.
Mendelsohn, Oliver and Marika Vicziany. The Untouchables. Cambridge, United Kingdom: Cambridge University Press, 1998.
Munshi, Shew Shunker Singh and Pandit Sri Gunanand. History of Nepal. Delhi, India: Low Publications, 1877.
Naidu, Sushil K. Nepal Society and Culture. Delhi, India: Kalinga Publications, 1999.
Naik, Gregory S.J. Understanding Our Fellow Pilgrims. Gujarat, India: Anand Press, 2000.
Perry, Cindy L. Nepali Around the World. Kathmandu, Nepal: Ekta Books, 1997.
______________. A Biographical History of the Church in Nepal. Kathmandu, Nepal: Nepal Church History Project, 1989.
Shah, A. B. Religion and Society in India. Bombay, New Delhi: Somaiya Publications Pvt. Ltd, 1981.
Sharma, Bal Krishna. The Origin of Caste System in Hinduism and its Relevance in the Present Context. Kathmandu, Nepal: Samdan Publishers, 1999.
Smart, Ninian. The World’s Religions. Cambridge, United Kingdom: Cambridge University Press, 1998.
Vaidya, T. R. and B. R. Bajracharya. Nepal People and Culture. New Delhi, India: Anmol Publications Pvt Ltd, 1996.
FOOTNOTES
[1] Chun Shim Lee, “A Proposed Mission Strategy of the Korean Church for Nepal” (M.A. thesis, ACTS, Seoul), 24; quoted in Introducing Nepal, 12.
[2] Cindy Perry, A Biographical History of the Church in Nepal (Kathmandu, Nepal: Nepal Church History Project, 1989), 1–4.
[3] Ibid., 4.
[4] Ibid., 11–12.
[5] G. W. Emery and M. W. Anderson, Things Touching the King (London: Marshall, Morgan and Scott, 1952), 94–96; quoted in Cindy Perry, A Biographical History of the Church in Nepal (Kathmandu, Nepal: Nepal Church History Project, 1989), 11.
[6] T. R. Vaidya and B. R. Bajracharya, Nepal People and Culture (New Delhi, India: Anmol Publications Pvt Ltd, 1996), 25.
[7] Mangal Man Maharjan, Comparative Study of Hinduism and Christianity in Nepal (Kathmandu, Nepal: Ekta Books, 2002), 11.
[8] Ibid., 41–53.
[9] Ibid., 155–157.
[10] Ibid., 47.
[11] Ninian Smart, The World’s Religions (Cambridge, United Kingdom: Cambridge University Press, 1998), 73.
[12] Munshi Shew Shunker Singh and Pandit Sri Gunanand, History of Nepal (Delhi, India: Low Publications, 1877), 29.
[13] Gregory Naik, S.J., Understanding Our Fellow Pilgrims (Gujarat, India: Anand Press, 2000), 185.
[14] Bal Krishna Sharma, The Origin of Caste System in Hinduism and its Relevance in the Present Context (Kathmandu, Nepal: Samdan Publishers, 1999), 39.
[15] Ninian Smart, The World's Religions, 87.
[16] A. B. Shah, Religion and Society in India (Bombay, New Delhi: Somaiya Publications Pvt. Ltd, 1981), 66.
[17] Mark Johnson, "The Quandary of Caste," Voice of Bhakti: Text in Context, Number 4 (November 2002).
[18] “Caste and Ethnicity,” Country Studies; available from http://countrystudies.us/nepal/
[19] Chun Shim Lee, “A Proposed Mission Strategy of the Korean Church for Nepal,” 31.
[20] Ibid., 32.
[21] Oliver Mendelsohn and Marika Vicziany, The Untouchables (Cambridge, United Kingdom: Cambridge University Press, 1998), 6.
[22] Dor Bahadur Bista, People of Nepal (Bhotahity, Kathmandu: Ratna Pustak Bhandar, 1996), 1.
[23] Bal Krishna Sharma, The Origin of Caste System in Hinduism, 38.
[24] Ibid., 38–39.
[25] Sushil K. Naidu, Nepal Society and Culture (Delhi, India: Kalinga Publications, 1999), 143.
[26] Bal Krishna Sharma, The Origin of Caste System in Hinduism, 4.
[27] Dor Bahadur Bista, People of Nepal, 1.
[28] Chun Shim Lee, “A Proposed Mission Strategy of the Korean Church for Nepal,” 33.
[29] T. R. Vaidya and B. R. Bajracharya, Nepal People and Culture, 18.
[30] “Religion and Society,” Country Studies; available from http://countrystudies.us/nepal/33.htm
[31] Karl Samson and Jane Aukshunas, “Frommer's Nepal, 4th Edition”; available from http://www.frommers.com/destinations/nepal/0232020416.html
[32] “Religion and Society,” Country Studies; available from http://countrystudies.us/nepal/33.htm
[33] Ibid.
[34] Chun Shim Lee, “A Proposed Mission Strategy of the Korean Church for Nepal,” 36.
[35] Cindy L. Perry, Nepali Around the World (Kathmandu, Nepal: Ekta Books, 1997), 5–6.
[36] Dor Bahadur Bista, People of Nepal, 160–166.
[37] Chun Shim Lee, “A Proposed Mission Strategy of the Korean Church for Nepal,” 40.
[38] Cindy Perry, A Biographical History of the Church in Nepal, 27.
[39] Ibid., 11.
[40] Mangal Man Maharjan, Comparative Study of Hinduism and Christianity in Nepal, 11.
[41] International Christian Concern, “Persecution in Nepal”; available from http://www.persecution.org/countries/Nepal.html
[42] Joshua Project, “People Groups by Country”; available from http://joshuaproject.net/countries.php?rog3=NP
[43] Mangal Man Maharjan, Comparative Study of Hinduism and Christianity in Nepal, 153–159.
[44] Jonathan Lindell, Nepal and the Gospel of God (Kathmandu, Nepal: The United Mission to Nepal and Pilgrims Book House, 1997), 31.
[45] Joshua Project, “List of Unreached People in Nepal”; available from http://www.joshuaproject.net/countries.php?og3=NP
