iyengar

There are several opinions regarding the etymology of the term Iyengar, which is the anglicized form of the Dravidian word Aiyaṅgār ({{Langx|ta|ஐயங்கார்}}, {{IPA|ta|əjəŋɡɑːɾ|pron}}).

One is that it derives from the Proto-Dravidian word ayya-gāru (𑀅𑀬𑀕𑀭𑀼), which became Ayyangāru ({{Langx|ta|அய்யங்காரு}}), and later Ayengar. The term ayya is the Tamil equivalent of the Sanskrit word ārya, (𑀆𑀭𑁆𑀬/आर्य) which in Sanskrit means noble.{{cite book|title=Encyclopaedia of Hinduism, Volume 7|page=898|author=Nagendra Kumar Singh|publisher=Anmol Publications PVT LTD|year=1999|isbn=978-81-7488-168-7}} Gāru refers to a form of the Pali term gārava, and later gaurava, meaning respect or esteem.{{Cite book |last1=Davids |first1=T. W. Rhys |url=https://books.google.com/books?id=u7fjDwAAQBAJ&dq=garu+esteem+pali&pg=PA250 |title=Pali-English Dictionary |last2=Stede |first2=William |date=2015-01-01 |publisher=Motilal Banarsidass |isbn=978-81-208-3772-0 |pages=250 |language=en}}

Another is that the word ayyangār was first used by Kandhādai Ramanuja Ayyangār of Tirupati, around 1450 CE.{{cite journal |last=Lester |first=Robert C. |title=The Sattada Srivaisnavas |journal=The Journal of the American Oriental Society |date=1 January 1994 |jstor=604951 |url=https://www.jstor.org/stable/604951 }}

[[Ramanuja|right|thumb]]

The Iyengar community traces its philosophical origins to Nathamuni, the first Sri Vaishnava acharya, who lived around 900 CE. He is traditionally believed to have collected the 4,000 works of Nammalvar and other alvars,{{cite book |title=The Body Divine: The Symbol of the Body in the Works of Teilhard de Chardin and Ramanuja |first=Anne Hunt |last=Overzee |publisher=Cambridge University Press |year=1992 |isbn=978-0-521-38516-9 |page=35 |url=https://books.google.com/books?id=YywriB9JVWcC}} the poet-saints of Southern India who were intensely devoted to Vishnu on both an emotional and intellectual plane. The belief is that he set this collection - commonly called the Tamil Prabhandams - to music, and he introduced the devotional hymns of the alvars into worship, thus mixing their Tamil Veda with the traditional Vedas written in Sanskrit. A scriptural equivalence was accepted by the community that formed from his works. The Sanskrit texts are considered to be metaphysical truth and the Tamil oral{{cite journal |title=Texts, Tradition and Community Identity: The Srivaisnavas of South India |first=Ranjeeta |last=Dutta |journal=Social Scientist |volume=35 |issue=9/10 |date=September–October 2007 |pages=22–43 |jstor=27644238}} {{subscription required}} variants to be based on human experience of the same.{{cite book |title=Majesty and Meekness: A Comparative Study of Contrast and Harmony in the Concept of God |first=John B. |last=Carman |publisher=Wm. B. Eerdmans Publishing |year=1994 |isbn=978-0-8028-0693-2 |url=https://books.google.com/books?id=DyVfKEmEK2QC |pages=101–102}} This community became immersed in the dual-language worship in temples where issues of varna were of no concern.

A century or so later, Ramanuja became the principal amongst religious leaders who formalized the efforts of Nathamuni as a theology. Ramanuja developed the philosophy of Visishtadvaita and is described by Harold Coward as "the founding interpreter of Sri Vaisnavite scripture,"{{cite book|url=https://books.google.com/books?id=UVsXcS3xPFsC|title= The Perfectibility of Human Nature in Eastern and Western Thought |first=Harold G. |last=Coward |author-link=Harold Coward |pages=139–141 |publisher=State University of New York Press|location=Albany, NY |isbn=978-0-7914-7335-1 |year=2008}}{{efn|The traditional biographies of Ramanuja place his life in the period of 1017–1137 CE,{{cite book |title=Majesty and Meekness: A Comparative Study of Contrast and Harmony in the Concept of God |first=John B. |last=Carman |publisher=Wm. B. Eerdmans Publishing |year=1994 |isbn=978-0-8028-0693-2 |url=https://books.google.com/books?id=DyVfKEmEK2QC |page=80}}}} while Anne Overzee says that he was a collator and interpreter rather than an original thinker. Although showing originality in his method of synthesizing the Tamil and Sanskrit sources,{{cite book |title=The Body Divine: The Symbol of the Body in the Works of Teilhard de Chardin and Ramanuja |first=Anne Hunt |last=Overzee |publisher=Cambridge University Press |year=1992 |isbn=978-0-521-38516-9 |pages=30–31 |url=https://books.google.com/books?id=YywriB9JVWcC}} Ranjeeta Dutta said that the two sets of sources "continued to be parallel to each other and not incorporative" at this time.

Nathamuni and Ramanuja were both Brahmins, while Nammalvar was of the Vellala community. All three men were Tamils,{{efn|Nathamuni is thought to have been born at Viranarayana,{{cite book |title=A History of Indian Philosophy |volume=3 |year=1991 |first=S. N. |last=Dasgupta |publisher=Motilal Banarsidass |isbn=978-81-208-0414-2 |page=94 |url=https://books.google.com/books?id=jI2PUAa8B8oC}} Ramanuja was born at Sriperumbudur, and Nammalvar at Alvartirunakam.{{cite book |title=Bhakti Poetry in Medieval India: Its Inception, Cultural Encounter and Impact |first=Neeti M. |last=Sadarangani |publisher=Sarup & Sons |year=2004 |isbn=978-81-7625-436-6 |url=https://books.google.com/books?id=WVQrKJbJ2JIC |page=28}}}} although Ramanuja documented his thoughts in Sanskrit.{{cite book |title=Majesty and Meekness: A Comparative Study of Contrast and Harmony in the Concept of God |first=John B. |last=Carman |publisher=Wm. B. Eerdmans Publishing |year=1994 |isbn=978-0-8028-0693-2 |url=https://books.google.com/books?id=DyVfKEmEK2QC |page=147}}

File:Vadagalai Tiruman.JPG]]

File:Thengalai thiruman.jpg]]

Ramanuja was initially a proponent of the traditional bhakti philosophy that demanded adherents have a good command of Sanskrit texts and a ritualized approach to life and devotion. This outlook marginalized women and members of the Shudra Varna because they were barred from learning the Sanskrit Vedas. Ramanuja later changed his position and became more receptive to a more inclusive theory. His metaphorical devices suggested that devotion through ritual "earned" salvation but also that salvation was given through the grace of God.{{cite book |title=Majesty and Meekness: A Comparative Study of Contrast and Harmony in the Concept of God |first=John B. |last=Carman |publisher=Wm. B. Eerdmans Publishing |year=1994 |isbn=978-0-8028-0693-2 |url=https://books.google.com/books?id=DyVfKEmEK2QC |page=95}} Subsequently, some time around the fourteenth century, the Iyengar community divided into two sects.{{cite book |title=Bhakti Poetry in Medieval India: Its Inception, Cultural Encounter and Impact |first=Neeti M. |last=Sadarangani |publisher=Sarup & Sons |year=2004 |isbn=978-81-7625-436-6 |url=https://books.google.com/books?id=WVQrKJbJ2JIC |page=19}} Both sects maintained a reverence for his works but were increasingly divided due to the doctrinal uncertainties evident in them.

The Vadakalai sect is referred to as the "Northern" culture or school, and the Tenkalai sect is the "Southern" culture or school. These cultures reference the perceived prominence given by the sects to the terse style of Sanskrit traditions and the lyrical Tamil Prabhandams, respectively. S. M. Srinivasa Chari believes this linguistic differentiation to be overstated. The Vadakalai favour Vedanta Desika as their acharya and the Tenkalai prefer instead the teachings of Manavala Mamuni. Chari notes that the sects share a common allegiance to Nammalvar and Ramanuja. and that their subsequent significant thinkers "wholly accepted the authority and importance" of both linguistic styles.{{cite book |title=Philosophy and Theistic Mysticism of the Alvars |first=S. M. Srinivasa |last=Chari |publisher=Motilal Banarsidass |year=1997 |isbn=978-81-208-1342-7 |url=https://books.google.com/books?id=8TwHhuZrZ-wC |page=244}}{{efn|S. Dasgupta is quoted by Thomas Manninezhath: "Though the leaders themselves were actuated by a spirit of sympathy with one another, yet their followers made much of these little differences in their views and constantly quarrelled with one another, and it is a well-known fact that these sectarian quarrels exist even now".{{cite book |url=https://books.google.com/books?id=uE4-veDrY7AC |title=Harmony of Religions: Vedanta Siddhanta Samarasam of Tayumanavar |first=Thomas |last=Manninezhath |page=35 |publisher=Motilal Banarsidass |year=1993|isbn=9788120810013 }}}} Harold Schiffman says that the linguistic schism reflects wider underlying doctrinal differences between the populist southern school and the social conservatism of the north, with Tamil historically being a language understood by the masses. while Sanskrit was elitist and "caste-bound".{{cite book |title=Linguistic Culture and Language Policy |first=Harold F. |last=Schiffman |publisher=Routledge |year=1998 |isbn=978-0-415-18406-9 |pages=183–184 |url=https://books.google.com/books?id=rS--gYWbbIIC}}

Vedic philosophy holds that the supreme goal in life is to attain the blissful state of Brahman through moksha, being the process of liberation of the suffering soul from the cycle of reincarnation.{{cite book |title=Philosophy and Theistic Mysticism of the Alvars |first=S. M. Srinivasa |last=Chari |publisher=Motilal Banarsidass |year=1997 |isbn=978-81-208-1342-7 |url=https://books.google.com/books?id=8TwHhuZrZ-wC |pages=143–144}} Although eighteen points of difference between the two Iyengar sects are generally recognised, being referred to as the ashtadasa bhedas, most of these are minor.{{cite book |title=Philosophy and Theistic Mysticism of the Alvars |first=S. M. Srinivasa |last=Chari |publisher=Motilal Banarsidass |year=1997 |isbn=978-81-208-1342-7 |url=https://books.google.com/books?id=8TwHhuZrZ-wC |page=240}}{{efn|The eighteen sectarian differences are detailed in History of Sri Vaishnavism in the Tamil country (N. Jagadeesan, Koodal Publishers, 1977)}} Abraham Eraly describes a principal difference, being {{blockquote|... their views on the nature of divine grace - while the Thenkalai holds that devotion is all that is necessary and that god will on his own initiative carry the devotee to salvation, like a cat carrying a kitten, the Vadakalai holds that man has to win god's grace through his efforts and he has to cling on to god, like an infant monkey clinging on to its mother.{{cite book |title=The First Spring: The Golden Age of India |first=Abraham |last=Eraly |publisher=Penguin Books India |year=2011 |isbn=978-0-670-08478-4 |page=853 |url=https://books.google.com/books?id=te1sqTzTxD8C}}}} Coward considers this to be the difference between the two schools of thought,{{cite book|url=https://books.google.com/books?id=UVsXcS3xPFsC|title= The Perfectibility of Human Nature in Eastern and Western Thought |first=Harold G. |last=Coward |author-link=Harold Coward |page=139 |publisher=State University of New York Press|location=Albany, NY |isbn=978-0-7914-7335-1 |year=2008 |quote=The distinction between the two schools is the degree of self-effort or God's grace required for one's surrender to the Lord and release from rebirth."}} and Carman says that "... both [sects] accord primacy to divine grace, but one group feels it necessary to insist that there is no human contribution at all to the attainment of salvation."{{cite book |title=Majesty and Meekness: A Comparative Study of Contrast and Harmony in the Concept of God |first=John B. |last=Carman |publisher=Wm. B. Eerdmans Publishing |year=1994 |isbn=978-0-8028-0693-2 |url=https://books.google.com/books?id=DyVfKEmEK2QC |page=148}} These variations in interpretation of the nature of prapatti – loosely translated "self-surrender to god" – are called marjara nyaya and markata nyaya, referring to the young of cats and monkeys. They give rise to another naming convention for the two sects, being the "monkey school" and the "cat school".{{cite book |title=Indian Philosophy: An Introduction to Hindu and Buddhist Thought |first=Richard |last=King |publisher=Edinburgh University Press |year=1999 |isbn=978-0-7486-0954-3 |page=224 |url=https://books.google.com/books?id=uca8R72W8iQC}}

Unlike the Vadakalai, the Tenkalai Iyengar sect reject the varna system,{{cite web|url=http://www.tamilnadu.ind.in/tamilnadu_history/vijaya_nagar/religious_cultural_impacts_under_vijaya_nagar.php|publisher=tamilnadu.ind.in|title=Tamil Nadu, Religious Condition under Vijaya Nagar Empire |access-date=8 January 2017}} and accepted those of lower castes into their temples. The sect was founded by Pillai Lokacharya.{{cite book|author=Vraj Kumar Pandey|title=Encyclopaedia of Indian Philosophy|url=https://books.google.com/books?id=cDXsAAAAIAAJ|volume=1|year=2007|publisher=Anmol Publications|isbn=978-81-261-3112-9|page=86}}

Vadakalai Iyengars believe that it is necessary to offer obeisance/prostration to God multiple times, while Tenkalai Iyengars believe that it is enough if you offer obeisance/prostration to God once. This is the reason why a Vadakalai Iyengar is often seen prostrating four times, while Tenkalai Iyengars are seen prostrating only once.{{cite book|url=https://books.google.com/books?id=9ystAAAAIAAJ&q=prostration |title=Pg.128 Studies in social history: modern India, O. P. Bhatnagar, India. University Grants Commission, University of Allahabad. Dept. of Modern Indian History, St. Paul's Press Training School – 1964 |date=20 March 2007|last1=Bhatnagar |first1=O. P. }}

The sectarian rivalry has at times been bitter and, according to Andre Beteille, "aggressive".{{cite book |title=Caste, Class & Power: Changing Patterns of Stratification in a Tanjore Village |first=André |last=Béteille |author-link=André Béteille |publisher=University of California Press |year=1965 |isbn=978-0-520-02053-5 |url=https://archive.org/details/casteclasspowerc0000bete |url-access=registration |pages=[https://archive.org/details/casteclasspowerc0000bete/page/75 75], 96}} Thomas Manninezhath notes an intensification of disputes at the time of Thayumanavar in the eighteenth century{{cite book |url=https://books.google.com/books?id=uE4-veDrY7AC |title=Harmony of Religions: Vedanta Siddhanta Samarasam of Tayumanavar |first=Thomas |last=Manninezhath |page=26 |publisher=Motilal Banarsidass |year=1993|isbn=9788120810013 }} and on other occasions legal processes have been used in attempts to settle the control of temples.{{cite book |title=Caste and Race in India |first=Govind Sadashiv |last=Ghurye |author-link=G. S. Ghurye |edition=5th |publisher=Popular Prakashan |year=1969 |orig-year=1932 |isbn=978-81-7154-205-5 |url=https://archive.org/details/casteraceinindia0000ghur |url-access=registration |page=[https://archive.org/details/casteraceinindia0000ghur/page/209 209]}}

See Also: Criticism of Iyers, Brahminism, Anti-Brahminism, varna-Based Reservations in Tamil Nadu

[[Chakravarti Rajagopalachari (right) has been the most prominent Iyengar in Indian politics|thumb|right|150px]]

File:Iyengar Vedic students 1909.JPG, 1909.]]

Prior to the independence of India, Brahmins had a significant presence in the government posts and education system of Madras province, a part of which is now Tamil Nadu.{{cite web |url=http://www.tehelka.com/story_main17.asp?filename=Ne042206superiority.asp |title=Superiority in Numbers from Tehelka.com, April 22, 2006 |publisher=Tehelka.com |date=22 April 2006|url-status=dead |archive-url=https://archive.today/20120918002111/http://www.tehelka.com/story_main17.asp?filename=Ne042206superiority.asp |archive-date=18 September 2012}} Since independence, grievances and alleged instances of discrimination by Brahmins in Tamil Nadu are believed to be the main factors which fueled the Self-Respect Movement and marginalised them.Caste in Indian Politics by Rajni Kothari, Pg 254 This, in combination with the depressed economic and social conditions of non-Brahmins, led the non-Brahmins to agitate and form the Justice Party in 1916, which later became the Dravidar Kazhagam. The Justice Party banked on vehement anti-Hindu and anti-Brahmin propaganda to ease Brahmins out of their privileged positions. Gradually, the non-Brahmin replaced the Brahmin in every sphere and destroyed the monopoly over education and the administrative services which the Brahmin had previously held.{{cite news|last=Warrier |first=Shobha |title=Education is the means of social mobility |date=30 May 2006 |url=http://in.rediff.com/news/2006/may/30spec.htm |work=Rediff News|archive-url=https://web.archive.org/web/20080504051207/http://in.rediff.com/news/2006/may/30spec.htm |archive-date=4 May 2008 |url-status=dead}}

There were also accusations that they were Sanskritists who had a contemptuous attitude towards Tamil language, culture and civilisation. Kamil Zvelebil, a Dravidologist, argues from a study of the history of Tamil literature that this accusation is inaccurate and factually wrong. He notes that the Brahmin was chosen as a scapegoat to answer for the decline of Tamil civilisation and culture in the medieval and post-medieval periods.{{cite book | title=Companion Studies to the History of Tamil Literature | url=https://books.google.com/books?id=qAPtq49DZfoC| last=Zvelebil| first=Kamil V. |year=1992| publisher=BRILL| isbn=90-04-09365-6 | author-link=Kamil Zvelebil |pages=212–213, 216}}

Hebbar Iyengar or Hebbari Srivaishnava is a caste of Hindu Brahmins of Tamil origin whose members follow the Visishtadvaita philosophy propounded by Ramanuja. They are found primarily in the Indian state of Karnataka especially in Southern Districts.

Mandayam Iyengars are a subgroup of Iyengars, settled in various parts of Karnataka, predominantly Melkote.{{cite web|url=http://www.bangalorefirst.in/?p=15413|publisher=bangalorefirst.in|title=Bangalore First » Blog Archive » Pages from History : Why Mandyam Iyengars do not observe Deepavali ?|access-date=8 January 2017}}{{cite book|title=Bulletin of the Anthropological Survey of India|author=Anthropological Survey of India|date=1971|volume=20|publisher=Director, Anthropological Survey of India, Indian Museum|issn=0536-6704|url=https://books.google.com/books?id=zW0LAAAAIAAJ}} Mandayam Iyengars also speak a different dialect of Tamil called as Mandayam Tamil. Mandayam Iyengars follow Ramanujacharya and Manavala Mamunigal.{{cite book|title=Man in India|author=Roy, S.C.|date=1937|issue=v. 17–18|publisher=A. K. Bose|issn=0025-1569|url=https://books.google.com/books?id=IkseAQAAMAAJ}} Mandyam Iyengars do not celebrate the popular Hindu festival of Diwali in remembrance of the day Tipu Sultan massacred close to 1500 men, women and children of this community on Diwali of 1773 in Srirangapatna.{{cite web| url= https://timesofindia.indiatimes.com/city/bengaluru/mandyam-community-still-feels-tipus-sword/articleshow/71861480.cms|title = Mandyam community still feels Tipu's sword| website=The Times of India |access-date = 2 November 2019}}

Chelluru / Selvanallur

Chelluru Iyengars are a subgroup of Tenkalai Iyengars, believed to have migrated from Selvanallur ( a village in banks of Godavari) and settled in and around Madurai as early as 9th Century. Chelluru Iyengars follow Ramanujacharya and Manavala Mamunigal.

{{See also|Visishtadvaita#VisishtAdvaita and Sri Vaishnavism|l1=Vishishtadvaita and Sri Vaishnavism}}

File:Iyengar Yagnjopaveetham (Poonal) (Sacred Thread) ceremony.jpg)]]

File:Sri Balmukundacharyaji Maharaj.jpg

Tamil Brahmin weddings are held to a distinct standard of religious orthodoxy in comparison to the ceremonies of other communities. They consist of age-old traditions, enactments, time-bound customs, as well as practices for securing kinship affiliations for the sacred initiation of the bride into her new family. These are performed in an elaborate fashion that are intended to secure the blessings of both God and one's ancestors. A typical Iyengar wedding is made up of the following events:{{cite news|last=Gariyali |first=C. K. |title=Iyengar Marriage Rituals – Part Four |date=16 April 2002 |url=http://chennaionline.com/columns/DownMemoryLane/diary159.asp |archive-url=https://archive.today/20020428141931/http://chennaionline.com/columns/DownMemoryLane/diary159.asp |url-status=dead |archive-date=28 April 2002 |work=Chennai Online |access-date=4 September 2008 }}{{cite news|last=Gariyali |first=C. K. |title=Iyengar Marriage Part 1 |date=11 March 2002 |url=http://chennaionline.com/columns/DownMemoryLane/diary156.asp |archive-url=https://web.archive.org/web/20020522123301/http://www.chennaionline.com/columns/DownMemoryLane/diary156.asp |url-status=dead |archive-date=22 May 2002 |work=Chennai Online |access-date=4 September 2008 }}

• Vethalaipakku Exchange of gifts between the bride and groom
• Pandalkal Blessing the wedding venue
• Janavasam Heralding the arrival of the groom and inviting him to the mandapam
• Nischayathartham Commitment to be married is made and announced to all
• Jadhaga Naamagaranam Re-naming of bride
• Nandi or Vratham Anointing the bride and groom
• Kashiyathrai The groom embarks on a mock pilgrimage before the father of the bride requests him to come back to the wedding
• Oonjal The couple exchanges garlands and sit on a decorated swing while ladies sing songs
• Piddishuttal The couple is protected from 'dhrishti' evil eye
• Kanyadaanam The father gives away the bride
• Mangalya Dharanam The groom ties the sacred 'thaali' on the bride
• Akshathai The couple is blessed with the showering of coloured rice
• Sesha Homam Lighting of the sacred fire
• Saptapadi The groom and bride take seven steps around the sacred fire
• Nagoli Vasthra The bride' s family welcomes the son-in-law
• Gruhapravesham The bride is welcomed into her marital home
• Sambandhi Virandhu The wedding is followed by a feast for the new families
• Reception Post-wedding celebrations
• Nalangu The bride and groom play games while the guests sing songs

{{Main|List of Iyengars}}

{{reflist|group=note}}

• Iyers
• Tamil Brahmins
• Brahmins

Notes

{{notelist}}

Citations

{{reflist|colwidth=30em}}

• {{cite book | title=Ritualizing on the Boundaries: Continuity and Innovation in the Tamil Diaspora| last=W. Clothey| first=Fred| year=2006| publisher=University of South Carolina|isbn=978-1-57003-647-7}}
• {{cite book | title=The Smile of Murugan on Tamil Literature of South India| url=https://books.google.com/books?id=VF2VMUoY_okC| last=Zvelebil | first=Kamil| author-link=Kamil Zvelebil| year=1973| publisher=BRILL| isbn=90-04-03591-5}}
• {{cite book | title=Brahmin Women| last=Ghosh| first=G. K.| author2=Shukla Ghosh| year=2003| publisher=Firma KLM| isbn=978-81-7102-107-9}}
• {{cite book|title=The Sri Vaishnava Brahmins|author=K. Rangachari|author-link=K. Rangachari|year=1931}}

{{Brahmin communities}}

Category:Surnames of Hindu origin

Category:Surnames of Indian origin

Category:Vaishnava sects

Category:Hindu denominations

Category:Tamil Brahmins

Category:Social groups of Tamil Nadu

Category:Brahmin communities of Karnataka

Category:Brahmin communities of Tamil Nadu

Category:South Indian communities

Category:Indian castes