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{{short description|Tamil Brahmin community}}
{{Other persons|Iyengar}}
{{Other people|Iyengar}}
{{Multiple issues|expert = March 2011|refimprove = March 2011|weasel = March 2011}}
{{Use British English|date=September 2012}}

{{morefootnotes|date=March 2011}} {{Use dmy dates|date=August 2020}}
{{infobox ethnic group|

| group = Iyengar
{{ethnic group|
| native_name = ஐயங்கார்
|group=Iyengar
| native_name_lang = ta
|image= ]]]]] </br>
| image = File:Page 346 Life in India or Madras, the Neilgherries, and Calcutta.png
]{{·}}]{{·}}]<br />]{{·}}]{{·}}]{{·}}
| image_caption = A 19th century illustration of an Iyengar man
|poptime= '''600,000''' (0.7%) {{Citation needed|date=June 2009}}
| poptime =
|popplace=]<br>], ], ], ], ]
| popplace = ]<br/>], ], ], ]
|rels= ]
| rels = ] (])
|langs= ], ], ]
| related_groups = ], ]<ref>{{Cite book |last=Llc |first=Books |url=https://books.google.com/books?id=caLibwAACAAJ |title=Social Groups of Tamil Nadu: Badagas, Kongu Vellalar, Iyer, Boyar, Iyengar, Paravar, Nagarathar, Rajus, Nadar, Balija, Pallar, Kamma, Thondaimandala Mudaliar, Arya Vysyas, Paraiyar, Saurashtra Language, Maravar, Sengunthar, Vadama, Kapu, Kotas, Toda People |date=September 2010 |publisher=General Books LLC |year=2010 |isbn=978-1-157-56781-3 |edition=Revised |location=India |pages=174 |language=en}}</ref>
|related=], ], ]
| langs = ], ]
| footnotes =
}} }}
{{Portal|Tamils|India|Hinduism}}

'''Iyengars'''{{refn|group=note|''Iyengar'' is the ] spelling, and ''Aiyaṅgār'' is the ] spelling from ].}} (also spelt '''Ayyangar''' or '''Aiyengar''', pronounced {{IPA-ta|ɐjːɐŋɡaːr|}}) are an ] community of Dravidian Language-speaking ] ], whose members follow ] and the ] philosophy learned and propounded by ] from his teacher ] Iyengars are divided into two denominations, the ] and the ] and live mostly in the ]n states of ], ], ], ] and ]. The community belongs to the ] classification of Brahmins in India.<ref>{{Cite book |last=Aiyar |first=S. Ramanath |url=https://books.google.com/books?id=DuwUAAAAYAAJ&dq=tamil+brahmins+five+dravidian&pg=PA114 |title=A Brief Sketch of Travancore, the Model State of India: The Country, Its People and Its Progress Under the Maharajah |date=1903 |publisher=Modern Star Press |pages=114 |language=en}}</ref><ref>{{Cite book |last1=Babu |first1=D. Shyam |url=https://books.google.com/books?id=lXyWE6KbG8oC&pg=PA168 |title=Caste in Life: Experiencing Inequalities |last2=Khare |first2=Ravindra S. |date=2011 |publisher=Pearson Education India |isbn=978-81-317-5439-9 |pages=168 |language=en}}</ref>
'''Iyengar''' or '''Ayyangar''' ({{lang-ta| அய்யங்கார்/ஐயங்கார்}}, {{lang-kn| ಅಯ್ಯಂಗಾರ್}}, {{lang-te| అయ్యంగార్}} {{IPA-te|əjːəŋɡɑːr|}}) is a ] given to ] ] of ] origin who follow the ] philosophy propounded by ].<ref name="universalhistoryp109">], Pg 109</ref> They are found mostly in Tamil Nadu as they are generally native to the Tamil Nadu state of the Republic of India. But they are also found in large numbers in Karnataka and Andhra Pradesh.

Iyengar are divided into two different sub-sects. Like all Brahmin communities, they are also classified based on their ], or patrilineal descent.<ref></ref><ref></ref><ref></ref><ref></ref>

The native tongue of the Iyengar Brahmins is ]. But nowadays there are Iyengars who speak other languages, mainly ], ].
Vaishnavites have been living in the ] state of the Republic of India even prior to the time of ]. However, Iyengars as a community trace their origin from the times of Ramanuja.

In many cases, both ]s and Iyengars are mistakenly referred to as "Ayyar" as they are indistinguishable from Iyers in their adherence of the Brahmanaical tradition. However, Devout Iyengars sport a ''namam'' (]) as a caste-mark as opposed to Iyers who apply '']'', generally on their forehead.<ref></ref>


== Etymology == == Etymology ==
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 ] word ''ayya-gāru'' (]), which became ''Ayyangāru'' ({{Langx|ta|அய்யங்காரு}}), and later ''Ayengar''. The term ''ayya'' is the ] equivalent of the ] word ''ārya,'' (]/]) which in Sanskrit means ''noble''.<ref name="hinduism_encyclopedia_898">{{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}}</ref> ''Gāru'' refers to telugu term ''gāru'', and later ''gaurava'', meaning respect or esteem.<ref>{{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}}</ref>
The word "Iyengar" is a relatively new name and was not used in any medieval works or scriptures. The word "Sri Vaishnava" would therefore be the right word to describe them, though all of them could be called as Sri Vaishnava Brahmins.<ref name="universalhistoryp109" /><ref name="kaliyur_iyengars">{{Cite web|url=http://www.geocities.com/pivasso/corehtml/kaliyur_iyengars.htm|title=Kaliyur Iyengars|accessdate=2008-09-05|archiveurl=http://web.archive.org/web/20071218152343/http://www.geocities.com/pivasso/corehtml/kaliyur_iyengars.htm|archivedate=2007-12-18}}</ref> The word Iyengar is derived from ''Ayya'' a Prakrit version of the ] word ] along with the Telugu honorific plural suffix ''garu''.<ref></ref><ref></ref><ref></ref> Some others believe that the word "Iyengar" means one who is characterized by five attributes(Aindu angangal).<ref>Essays on Indo-Aryan Mythology
By Maṇḍayam A. Nārāyaṇa Aiyaṅgār 1898: </ref>


Another is that the word ''ayyangār'' was first used by Kandhādai Ramanuja Ayyangār of Tirupati, around 1450&nbsp;CE.<ref>{{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 }}</ref>
Lester, Robert C.<ref>Lester, Robert C. The Sattada Srivaisnavas.
The Journal of the American Oriental Society January 1, 1994 .</ref>
claims that the word “Ayyangaar” was first used by Kandhaadai
Ramanuja Ayyangaar of Tirupathi around 1450 AD.


== History ==
== Ethnicity, genetics and origin ==


===Common origins===
Iyengars are divided into two different sects, namely ] and ].<ref></ref>
]|right|thumb]]
The Iyengar community traces its philosophical origins to ], the first ] ],<ref name="Dutta2007" /> who lived around 900&nbsp;CE. He is traditionally believed to have collected the 4,000 works of ] and other ],<ref name="Overzeep35">{{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}}</ref> the poet-saints of Southern India who were intensely devoted to ] on both an emotional and intellectual plane.<ref name="Coward" /> The belief is that he set this collection -&nbsp;commonly called the '']''&nbsp;- to music,<ref name="Overzeep35" /> and he introduced the devotional hymns of the alvars into worship, thus mixing their Tamil ] with the traditional Vedas written in ]. A scriptural equivalence was accepted by the community that formed from his works. The Sanskrit texts are considered to be ] truth and the Tamil oral<ref name="Dutta2007">{{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}}</ref> variants to be based on human experience of the same.<ref>{{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}}</ref> This community became immersed in the dual-language worship in temples where issues of ] were of no concern.<ref name="Dutta2007" />


A century or so later, ] became the principal amongst religious leaders who formalized the efforts of Nathamuni as a theology.<ref name="Dutta2007" /> Ramanuja developed the philosophy of Visishtadvaita and is described by ] as "the founding interpreter of Sri Vaisnavite scripture,"<ref name="Coward">{{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}}</ref>{{efn|The traditional biographies of Ramanuja place his life in the period of 1017–1137 CE,<ref name="Carman 1994 80">{{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}}</ref>}} 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,<ref>{{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}}</ref> Ranjeeta Dutta said that the two sets of sources "continued to be parallel to each other and not incorporative" at this time.<ref name="Dutta2007" />
=== Vadakalai Iyengar ===
]
The '''Vadakalai Iyengars''' (Uttara Kalārya ,{{lang-sa|उत्तर कलार्य}})<ref></ref> are believed to be an ] people who once migrated from ].<ref name="Article on Iyengars"></ref><ref></ref> In a genetic study in Andhra Pradesh all individuals examined among Vadakalai Iyengars showed a high similarity of rhesus(d) gene frequency with the people of ] in the ].<ref></ref> All the individuals examined among Vadakalai Iyengars showed Rhesus(D) positive with a high frequency of the D allele while the other castes from Andhra showed a low frequency of the D allele.<ref></ref> There is also a widespread belief that the Vadakalai Iyengars are of ] origin. Among Vadakalais, some adhere to the '']'' tradition and others follow the ''Munitraya'' tradition. Both these traditions(Pancharatra and Munitraya) had originated in ].<ref name="ece.lsu.edu"></ref><ref name="koausa.org"></ref> It is obvious during festivals like “Krishna Jayanti”, where some vadakalais celebrate it as ''Pancharatra jayanti'', and others celebrate the festival as ''Munitraya jayanti''.<ref></ref> Vadakalai Iyengars are ardent followers of the ] ] and believe in the caste system (Varnashrama Dharma).<ref name="textbooksonline.tn.nic.in"></ref> The Kambaramayanam Payiram describes the '''Vadakalai''' as ] and the '''Thenkalai''' as ] while mentioning about Kossars,<ref name="mudiraja.com"></ref><ref name="Kossars"></ref> possibly indicating that the Vadakalai once spoke ] (an extinct ] language derived from old Indic dialects) before adopting Tamil. Shri ], the Vaishnavite Acharya and philosopher, founded the Vadakalai sampradaya<ref></ref> based on the Sanskritic tradition.<ref></ref><ref></ref>


Nathamuni and Ramanuja were both Brahmins, while Nammalvar was of the ] community. All three men were Tamils,{{efn|Nathamuni is thought to have been born at ],<ref>{{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}}</ref> Ramanuja was born at ],<ref name="Carman 1994 80"/> and Nammalvar at ].<ref>{{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}}</ref>}} although Ramanuja documented his thoughts in Sanskrit.<ref>{{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}}</ref>
=== Thenkalai Iyengar ===
]
The '''Thenkalai Iyengar''' are a sect of south indian brahmins who follow Tengalai sampradayam, ({{lang-ta|தென்னாசாரிய சம்பிரதாயம்}})which is part of Sri VaishNavA tradition Sri VaishNavA tradition recognizes a long lineage of AchAryAs starting from supreme Lord , Sriman NaarAyanA . He is thus the first and primordial AchAryA . The next two links
- in the celestial chain are Maha Lakshmi , the beloved consort of the Lord and VishvaksEnA , the commander-in-chief
- and the chef-du-cabinet of the Lord's empire stretching from His nithya vibhUthi( Sri Vaikuntam ) to His leelA vibhUthi
- ( this earth , His playground ) .
- The main acharyas of the tengalai sampradayam are RaamAnujA ( 1017-1317 AD ),KurEsA alias SrivatsAnka Misra (1010-1116 AD),EmbAr or Govinda Misrar (1026-1131 AD ),KurEsa"s precocious son , Parasara Bhattar( b1074AD ),Melkote NarAyaNa Muni , who is familarly known as Namjeeyar, Namjeeyar's prime disciple, NampiLLai,NampiLLai's two outstanding sishyAs- Periya VaacchAn PiLLai(1167-1262 AD) and vadakku Thiruveedhi PiLLai.Vadakku Thiruveethi PiLLai's two illustrious sons - PiLLai LOkAchAr (1264-1369 AD ) and Azhahiya MaNavALa NaayanAr, ThiruvAimozhi PiLLai , who in turn was the disciple, of NaalUr AcchAn Pillai belonging to the lineage of EeyuNNI Madhavar , a direct disciple of NampiLLai
- and a cohort of Vadakku Thiruveethi PiLLai and finally great AchAryA by the name of MaNavALaMaamuni ( 1370-1443 AD ). Pillai Lokacharya the son of Vadakku Thiruveedhi Pillai was revered by none other than the Vadakalai acharya Vedantha Desika, who composed the Kumara Lokacharya Panchasat in reverence to Pillai Lokacharya. Kumara Lokacharya Panchasat is recited in Thondanur temple in Mysore even today.<ref>.</ref>.<ref> .</ref>


== Historic Evolution == === Schism ===
]]]
]]]
Ramanuja was initially a proponent of the traditional ] 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.<ref name="Cowardp139" /> His metaphorical devices suggested that devotion through ritual "earned" salvation but also that salvation was given through the grace of God.<ref name="Carmanp95">{{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}}</ref> Subsequently, some time around the fourteenth century, the Iyengar community divided into two sects.<ref>{{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}}</ref> Both sects maintained a reverence for his works<ref name="Charip244" /> but were increasingly divided due to the doctrinal uncertainties evident in them.<ref name="Carmanp95" />


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 ] traditions and the lyrical ''Tamil Prabhandams'', respectively. S. M. Srinivasa Chari believes this linguistic differentiation to be overstated. The Vadakalai favour ] as their ] and the Tenkalai prefer instead the teachings of ]. 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.<ref name="Charip244">{{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}}</ref>{{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".<ref name="Manninezhath35">{{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 }}</ref>}} 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".<ref>{{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}}</ref>
The Iyengar community started taking shape about 1000 years ago, and traces its philosophical origins to Nathamuni, a Sri Vaishnava Acharya, who lived around 900 CE. Nathamuni, who was exposed to the divine outpourings of Nammazhwar and other ] (Sri Vaishnava Saints from Southern India) introduced the philosophy of Azhwars into temple worship.<ref name="Divya Prabandham"></ref> Nathamuni's efforts were formalized into a religious system of lifestyle, practice and worship by Ramanuja who propounded the philosophy of ].<ref name="Nathamuni"></ref><ref></ref><ref></ref> Ramanuja claimed that the mystic insights of the Azhwars were the same truths enshrined in the ], and created a group of people whose identity as servants of Narayana focussed on the fact that all sentient beings were 'equal' being children of the same Supreme Being, and that outward bodily differences in terms of ] and caste were unimportant in terms of one's relationship to the Supreme. Ramanuja had Srivaishnava (Iyengar) disciples spanning the social spectrum, including non-Brahmin saints such as '''Pillai Uranga Villi Dasar'''<ref></ref> and Tripura-devi, a lady disciple known for her unwavering devotion to Ramanuja.<ref name="tirupura_devi">{{Cite web|url=http://www.thondavadi.com/|title=LORD VARADARAJA SWAMY OF THONDAVADI|accessdate=2008-09-04}}</ref>
Edgar Thurston, in his work '']'' explains that Vaishnavite Brahmins were all converted ].<ref name="castesandtribes_p348">], Pg 348</ref> To support his view, he explains how some families of Iyengars observe death pollution in some Smartha Brahmin families.<ref name="castesandtribes_p348" />


Vedic philosophy holds that the supreme goal in life is to attain the blissful state of ] through ], being the process of liberation of the suffering soul from the cycle of ].<ref>{{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}}</ref> Although eighteen points of difference between the two Iyengar sects are generally recognised, being referred to as the ''ashtadasa bhedas'',<ref name="Manninezhath35" /> most of these are minor.<ref>{{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}}</ref>{{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.<ref>{{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}}</ref>}} Coward considers this to be ''the'' difference between the two schools of thought,<ref name="Cowardp139">{{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."}}</ref> and Carman says that "...&nbsp;both 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."<ref>{{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}}</ref> These variations in interpretation of the nature of '']'' –&nbsp;loosely translated "self-surrender to god"<ref name="Manninezhath35" /> –&nbsp;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".<ref>{{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}}</ref>
According to tradition, a large number of ]s have adopted Vaishnavism since the origin of the community in the 11th century AD<ref name="castesandtribes_p334">], Pg 334</ref>


Unlike the Vadakalai, the Tenkalai Iyengar sect reject the ] system,<ref name="VijayNagar">{{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}}</ref> and accepted those of lower castes into their temples. The sect was founded by ].<ref>{{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}}</ref>
== Demographics ==
Iyengars, along with Iyers, are present in large numbers in the ] region of Tamil Nadu, regarded as the traditional home of Tamil Brahmins. Besides Chola nadu, Iyengars are also present in large numbers in Chennai, ] and ].


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.<ref name="Social History">{{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. }}</ref>
Iyengars are native to the Indian state of Tamil Nadu. Their numbers are evenly distributed all over Tamil Nadu with a majority of them, however, residing along the Cauvery Delta.<ref name="kaliyur_iyengars" /><ref name="ghuryep393">], Pg 393</ref><ref name="imperial_gazetteer_p272">{{cite book | title=The Imperial Gazetteer of India, Volume XVI| last=| first=| year=1908| pages=272| publisher=Clarendon Press| location=London}}</ref><ref name="madura_gazetteer">{{cite book | title=Madura District Gazetteer Vol 1| last=Francis| first=W.| year=1906| pages=84| publisher=Government of Madras| location=Madras}}</ref>


=== Sectarian rivalry ===
Fairly significant numbers are present in the states of ] and ]. A large number of Iyengars migrated to Karnataka in the 11th century AD. Their descendants form a small part of ]s and Mandyam Iyengar communities.<ref name="Hebbar"></ref>
The sectarian rivalry has at times been bitter and, according to ], "aggressive".<ref>{{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=, 96}}</ref> Thomas Manninezhath notes an intensification of disputes at the time of ] in the eighteenth century<ref>{{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 }}</ref> and on other occasions legal processes have been used in attempts to settle the control of temples.<ref>{{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=}}</ref>


=== Relations with other communities ===
== Language and Dialect ==
''See Also: ], ]ism, ], ]''
The mother tongue of most Iyengars is ]. However, they speak a unique Iyengar dialect often called Vaishnava Paribhaashai. This dialect is almost identical with the Iyer dialect known as ], the difference only being in the level of Sanskritization. Scholars have often refused to recognize it as a separate dialect regarding it only as a sub-dialect of Brahmin Tamil. However, Iyengars in ] speak a dialect that has a significant Kannada substrate,<ref name="Hebbar" /> which has descended from medieval Tamil. It is also not uncommon or strange, to find many Karnataka Iyengars (Hebbar Srivaishnavas) speaking in Kannada. In fact, it was their original mother toungue quite a few centuries back. Iyengars in southern ] speak both Tamil and ].


] ''(right)'' has been the most prominent Iyengar in Indian politics|thumb|right|150px]]
For a detailed mapping of words and spoken forms of the Iyengar dialects and standard Tamil, see ].
], 1909.]]
Prior to the ], Brahmins had a significant presence in the government posts and education system of ], a part of which is now Tamil Nadu.<ref>{{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}}</ref> Since independence, grievances and alleged instances of discrimination by Brahmins in Tamil Nadu are believed to be the main factors which fueled the ] and marginalised them.<ref name="Non-Brahmin Movement">''Caste in Indian Politics'' by ], Pg 254</ref> This, in combination with the depressed economic and social conditions of non-Brahmins, led the non-Brahmins to agitate and form the ] in 1916, which later became the ]. 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 ] which the Brahmin had previously held.<ref name="education-meansofsocialmobility">{{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}}</ref>


There were also accusations that they were Sanskritists who had a contemptuous attitude towards Tamil language, culture and civilisation. ], a ], 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.<ref>{{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}}</ref>
== Subsects ==
=== By philosophy ===
{{See also|Vadakalai|Thenkalai}}


== Subgroups ==
Iyengars are classified into ], or "Iyengars of the Northern Descension", and ], or "Iyengars of the Southern Descension", with subtly different philosophical and ritual interpretations of Ubhaya Vedanta.<ref name="kalai"></ref> Scholarly opinion is mixed as to the origin of the two names. Some believe that the terms ''Northern'' and ''Southern'' refer to differing regional developments, the Northern or Vadakalai predominating in the north of the Tamil Nadu state of the Republic of India and the Southern or Thenkalai predominating in the south. Others argue that they reflect the importance or primacy given to Sankrit Vedanta by the Vadakalais and of the Tamil scripture, Divya Prabandham, by the Thenkalais.
=== Hebbar ===
Hebbar Iyengar or Hebbari Srivaishnava is a caste of Hindu Brahmins of Tamil origin whose members follow the Visishtadvaita philosophy learned and propounded by Ramanuja from his teacher ]. They are found primarily in the Indian state of Karnataka especially in Southern Districts.


=== Mandayam ===
The Vadakalais, who trace their philosophical origins to Vedanta Desika, asseverate primacy to Sanskrit and Vedas,<ref name="textbooksonline.tn.nic.in"></ref> and believe that human effort is a contributory factor to liberation, as is Divine grace. The Thenkalais, who trace their origins to Pillai Lokacharya as well as Manavala Mamunigal, assert primacy to Tamil and the prabhandams, and maintain that liberation comes primarily through grace.<ref name="textbooksonline.tn.nic.in"/>
Mandayam Iyengars are a subgroup of Iyengars, settled in various parts of Karnataka, predominantly ].<ref name="bangalorefirst">{{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}}</ref><ref name="books.google.com">{{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}}</ref> Mandayam Iyengars also speak a different dialect of Tamil called as Mandayam Tamil.<ref name="books.google.com"/> Mandayam Iyengars follow Ramanujacharya and ].<ref name="google">{{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}}</ref> Mandyam Iyengars do not celebrate the popular Hindu festival of Diwali in remembrance of the day ] massacred close to 1500 men, women and children of this community on Diwali of 1773 in ].<ref name = "Times of India | India Times">{{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=] |access-date = 2 November 2019}}</ref>


'''Chelluru / Selvanallur'''
Edgar Thurston summarizes the points of dissension between Vadagalai and Thengalai Iyengars thus:<ref name="castesandtribes_p334"/>


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 student of ] and ].<ref name="google" />
# Whether Lakshmi, the consort of Vishnu, is (Vibhu) co-omnipresent and co-illimitable with Vishnu;
# Whether Lakshmi is only the mediatrix for, or the co-bestower of moksham or final beatitude;
# Whether there is any graduated moksham attainable by the good and blessed, according to their multifarious merits;
# Whether prapatti, or unconditional surrender of the soul to God, should be performed once for all, or after every act of spiritual rebellion;
# Whether it (prapatti) is open to all, or is prescribed only for those specially prepared and apprenticed;
# Whether the indivisibly atomic human soul is entered into, and permeated or not by the omnipresent creator;
# Whether God's mercy is exerted with or without cause;
# Whether the same (the divine mercy) means the overlooking (dhosha darsanam) or enjoyment (dhosha bogyatvam) of the soul's delinquencies;
# Whether works (karma) and knowledge (Jnana) are in themselves salvation giving, or only lead to faith (bhakthi) by which final emancipation is attained;
# Whether the good of other (unregenerate) castes should be tolerated according to their graduated social statuses, or should be venerated without reference to caste inequalities;


== Wedding customs ==
The principal difference between both sects lie in their belief relating to the theory of surrender to God. Thenkalai Iyengars believe that it is enough if you offer obesaiance/prostration to God once, while Vadakalai Iyengars believe that it is necessary to offer obesaince/prostration to God multiple times. This is the reason as to why a Vadakalai Iyengar is often seen prostrating four times, while Thenkalai Iyengars are seen prostrating only once. This aspect of difference in prostration reflects the subtle variation of faith. This is called marjala kishoram and markada kishorma in Sanskrit, referring to litter of cat and monkey. The Vadagalai sect rely on the fact that young one of a monkey always hugs its mother, otherwise the mother would not carry it. This explains the fact that one must always cling on to God to seek his blessings. On the contrary, the Thengalai sect rely on the fact that young one of a cat never hugs its mother, as the mother always would carry it. According to them, this explains the fact that it is enough if one cling on to God once to seek his blessings as the duty to protect you becomes his burden.

Yet another almanac dated 1765 divides Iyengars into Tadwadis and Ramanuja Vaishnavas.<ref name="universalhistoryp109" /> While the author mentions Kumbakonam as the headquarters of the Tadwadi sect he mentions Kanchipuram as the headquarters of the Ramanuja Vaishnavas.<ref name="universalhistoryp109" />

Even amongst the Vadakalai and Thenkalai sects, there are further sub-traditions based on minor differences in system of prayer. For example among Vadakalai Iyengars, a group adheres to the Muth (Pancharatra) tradition while another group adheres to the Munitraya tradition, where both these traditions had originated in Kashmir.<ref name="ece.lsu.edu"/><ref name="koausa.org"/>

=== By origin ===

Iyengars, both Vadakalai and Thenkalai, are sub-divided into ], ], Iyengar proper (those who live in Tamil Nadu) and Chozhiyar. The Iyengar proper, who form the majority are referred to as Keezhnaatu (from southern lands) in Karnataka.

==== Hebbar ====
{{See also|Hebbar Iyengar}}

The Hebbars speak a unique dialect of '''Tamil''' called ]. In earlier years confined to the towns of ], Shanti Grama, ], Nonavinakere, Bindiganavile in the ], and ] (all in ]), Hebbar Iyengars are now found in many parts of India, across Europe, and North America. It is believed that a small section of Hebbars are the descendants of Srivaishnavas who migrated to Karnataka from Tamil Nadu, in the train of the ] acharya Ramanuja.

==== Mandyam ====
{{See also|Mandyam}}
]
Mandyam Iyengars are those who migrated to ] in Karnataka from ] in ]. They are fewer in number than Hebbars and speak a unique dialect of Tamil known as Mandyam Tamil. Mandyam Iyengars, without exception, belong to the Thenkalai subsect.<ref name="castesandtribes_p350">], Pg 350</ref>

It is interesting to note that Iyengars of ], '''Khoday Iyengars''', are famously known for their proficency in Sanskrit literature. The head of the Khoday Iyengars clan was Sri Shelvapellai Iyengar and now under the charge of Khoday Narayana Iyegnar; 'Khoday' is a ], literal meaning: "Umbrella". This epithet got tagged as their ancestors had the honour of holding an umbrella over '''Lord Yoga Narashimha''', idol on the occasion of '''Melakote Vairamudi''', in the pressence of the then ]. Most of the Mandyam sect, do not celebrate ] due to the lore that ] massacred hundreds of relatives of the Tirumaliyengar, in retaliation for his having entered into an agreement with the British in 1790, on behalf of the ] queen Rani Lakshammanni of Mysore.<ref>http://www.goodnewsindia.com/index.php/Magazine/story/melkote-sanskrit-academy/</ref>

====Chozhiar Iyengars====
The word Chozhiar means “of the ]”. Chozhiar is the name given to a sect of Brahmins native to the Chola region. While most Chozhiars profess Saivism, some profess Vaishnavism and are known as Chozhiar Iyengars. .<ref name="castesandtribes_p352">], Pg 352</ref> They usually bear titles as ‘''Dikshitar’’’ or ‘''Nambi’’’.<ref name="castesandtribes_p352" /> The Chozhiar Iyengars are a closely knit community with a high degree of cooperation and cohesion. They are also found in and around ] in several agraharams like Srirangam, Puthur, Amoor etc.

==== Others ====
Other sub sects include ''Keezh Naattu Iyengars'',''Mysore Iyengars'',''Kalkunte Iyengars'' and ''Hemmige'' in Karnataka

''Keezh Naadu'' refers to the more recent connection to southern lands. Keezh Naatu literally means southern land.
This class comprises Brahmin migrants from Tamil Nadu who live in the South Western states such as Karnataka and Andhra Pradesh. The principle native cities or cities of importance to this sect of Iyengars are ] in ] as well as Mysooru(]), ], ] and ]s of Karnataka.

==== Tamil Iyengars ====
]
This class describes the Iyengars that inhabit ], whose descendants have a widespread diaspora throughout the South of India in states such as Karnataka and Andhra Pradesh, as mentioned before. The principal native cities where they live in recent times are Sri Rangam, Kanchipuram/North Arcot(Tonda nadu) district, Thanjavur, Kumbakonam, Madurai, Srivilliputtur,Ramanadapuram(near Tiruppalani), and Tirunelveli (near Nava Tirupathi divya desams) in Tamil Nadu.

In Karnataka they are mostly spread across the erstwhile Maharaja of Mysore's kingdom -], ], Nuggehalli, Coorg.

In Andhra Pradesh, they are present in the areas around Tirupathi and Ahobilam (near Nandyal).

== Philosophy ==
{{See also|Visishtadvaita#VisishtAdvaita and Sri Vaishnavism|l1=Vishishtadvaita and Sri Vaishnavism}} {{See also|Visishtadvaita#VisishtAdvaita and Sri Vaishnavism|l1=Vishishtadvaita and Sri Vaishnavism}}
])]]
]
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:<ref name="iyengar_marriage_3">{{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 }}</ref><ref name="iyengar_marriage_2">{{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 }}</ref>
* '''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 ]
* '''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


== Notable people ==
Many Iyengars accept ] / Vishnu as the Supreme Being (Paramatma), and subscribe to a monotheistic philosophy of a Supreme Being who is the primal, substantive and supportive cause of the manifest and unmanifest universe. But it will appear strange for a Southerner to know that Vishishtadvaitam as practised in South India is an unheard term among the Vaishnav Sects in the North India. They also recognize all other gods such as ], ], ] and ] in the Hindu pantheon as ''subservient'' to Narayana and amongst the jeevatmas (sentient souls, chit) whose existence is dependent upon the will of the Supreme Being.


{{Main|List of Iyengars}}
The Lord of Kanchi is believed to have manifested Himself to Saint Tirukachi Nambi and revealed the following six principles, which form the six precepts of Visishtadvaita.<ref></ref><ref></ref>:
# Sriman Narayana is the supreme self; unparalleled and unsurpassed - '''ahameva param tattvam''' — अहमेव परम् तत्त्वम्.
# The lord has all the insentient and sentient as his body, and He is the soul of everything - '''darshanam bhedam eva ca''' — दर्शनम् भेदम् एव च.
# The way to get salvation is surrendering to the feet of the Lord - '''upAyeShu prapattiH syAt''' — उपायेषु प्रपत्ति: स्यात्.
# There is no need to adopt contemplation on the Lord during our final breath - '''antima-smRti varjanam''' — अंतिम-स्मृति वर्जनम्.
# After the soul departs from the material body, it gets salvation if he/she adopted the means of surrender (sharaNAgati शरणागति) -'''dehAvasAne muktiH syAt''' — देहावसाने मुक्ति: स्यात्.
# One should approach a fully qualified Vaishnava acharya and get enlightened - '''(Poorna)achaaryam Samaasraya''' — (पूर्ण)आचार्यम् समास्रय.


==Notes==
Sri Vaishnavismm draws authority from the ''PrasthAna trayam'' — प्रस्थान त्रयम्, namely, ], ], and ].<ref name="Ahobila Home"></ref>
{{reflist|group=note}}

In addition to the ''PrasthAna trayam'', Sri Vaishnavas consider the Tamil hymns of twelve saints called ]<ref name="Divya Desam"></ref> as equal in authority to that of the Vedas. These hymns are called the ].<ref name="Divya Prabandham" /><ref name="Divya Prabandham2"></ref> The teachings found in ''Divya Prabhandham'' are completely consistent with the teachings of the ''Prasthana Thraiyam''. Therefore, Sri Vaishnavas consider the Dhivya Prabhandhams to be equal in status to the Vedas. For this reason, Sri Vaishnavas are called '''Ubhaya Vedantis''' — उभय वेदांती.<ref name="Ahobila Home" />

The Vaishnavite tradition began in the Puranic period.{{Citation needed|date=April 2008}} Most Iyengars follow an unbroken lineage of Acharyas. After the period of the Tamil Saints called ''Azhvars'', the ] was lost.{{Citation needed|date=April 2008}} During the 9th century C.E., ''Sri Nathamuni'' retrieved them by the grace of ] and re-established ]. For this reason ''Sriman Nathamuni'' is considered the first Acharya of the modern era. In the line of Acharyas that followed, ] is considered the greatest. Among his many achievements the commentary he wrote for Brahma Sutra, called ] — श्री भाष्य|श्री भाष्यम् is considered by many to be the best.{{Citation needed|date=April 2008}}

Among the Acharyas after Sri Ramanuja, ] and ] are considered preeminent<ref></ref><ref></ref><ref></ref> After the time of these two great saints several Sri Vaishnava religious orders of Swami Sri Desikan followed. Sri Ahobila Matam is the second oldest in this line.<ref></ref><ref name="Vaishnava Acharyas"></ref>

== Religious observances ==
=== Rituals ===
Rituals that mark important events in life, such as ], ], ], ], ], ], ] and ] are practised by Iyengars. The rituals are generally similar to practices of Brahmins around India but bear great similarity to the practices of Iyers. The rituals which form a part of the person's life are ''Jatakarma'', ''Upanayanam''<ref></ref><ref></ref> and ''Tarpanam''.<ref></ref>

=== Samasrayanam ===
Amongst all Srivaishnavas, there is a unique initiation ceremony into the Vaishnavite Brahmin brotherhood along with the ''Upanayanam''.<ref name="castesandtribes_p349">], Pg 349</ref> The Vasihnavite youngster is initiated into Iyengar fraternity by branding him with the ''Chakram''(wheel) and the ''sanghu''(conch), which are holy symbols associated with Lord Vishnu.<ref name="castesandtribes_p349" /> The ceremony of initiation called ] is usually carried out by the head of a Vaishnavite mutt.<ref name="castesandtribes_p349" /> The knot in the sacred thread worn by Vaishnavites is known as ''Vishnu Grandhi'' as opposed to those worn by Smarthas which is known as ''Rudra Grandhi''.<ref name="castesandtribes_p277">], Pg 277</ref>

=== Weddings ===
{{See also|Iyer#Weddings|l1=Iyer Weddings}}

A typical Iyengar wedding are made up of the following events:<ref></ref> Vethalaipakku, Pandalkal, Janwaasam, Nischayathartham, Nandi or Vratham, Kashiyathrai, Oonjal, Piddishuttal, Kanyadaanam, Mangalaya Dharanam, Akshathai, Homam, Saptapadi, Nagoli, Vasthra, Gruhapravesham, Sambandhi Virandhu,Reception and Nalangu.<ref name="kaliyur_iyengars" /><ref name="iyengar_marriage_2">{{cite news | last= Gariyali| first= C. K. | title= Iyengar Marriage - Part 1 | date=March 11, 2002 | url =http://chennaionline.com/columns/DownMemoryLane/diary156.asp | work =Chennai Online | accessdate = 2008-09-04}} {{Dead link|date=September 2010|bot=H3llBot}}</ref><ref name="iyengar_marriage_3">{{cite news | last= Gariyali| first= C. K. | title= Iyengar Marriage Rituals - Part Four | date=April 16, 2002 | url =http://chennaionline.com/columns/DownMemoryLane/diary159.asp | work =Chennai Online | accessdate = 2008-09-04}} {{Dead link|date=September 2010|bot=H3llBot}}</ref>

===Important Festivals===
Iyengars, as Srivaishnavas, observe festivals such as ](referred to as ] by Vadakalais), ], ], ] or ], ] and ]. It is common among orthodox Iyengars to observe fasts during certain months of the Tamizh calendar, as also yearly pujas during the month of ].

== Lifestyle and culture ==
''See Also: ], ]''

The first and foremost point of references for Iyengars with regard to their legal system is the ]. The Manusmriti prescribes a set of ethical vales to be practised. Iyengars of the Vadagalai sect, in particular, rigorously follow the set of values prescribed by the Manusmriti. Among adult males, it is common to observe ] - the daily ablutions, obesiances to the Sun, ] and pranayama (a form of ]). Adult females observe days of rest during their menstrual cycle and do not cook or observe rituals during these days. Adult females do not perform the same rituals as adult males although they generally take part in the same rituals and nithyakarmas. The nithyakarmas form the basic structure of the Brahmanical lifestyle for Iyengars.

]

The traditional dress of Iyengars is the same as that of other South Indian Brahmins. During religious ceremonies, Iyengar men clothe themselves in a ''panchagacham''(a cotton or silk clothing with five folds) and an ''angavastram''. Just like Iyers, Iyengar women wear a nine-yard long saree known as the ''madisar'' but the style of wearing the saree is different from that of the Iyers.

Iyengars sport the ] as opposed to Iyers who apply vibhuti. The significance of the Sricharanam is that it represents the Goddess Lakshmi, the divine consort of Lord Vishnu and is considered an important representative of one's faith in the Divine. It is typical for devout Iyengars to wear the Sricharanam (along with, in many cases, the ]) at all times, except when they perform the morning duties and subsequently the ablutions prescribed as part of the ] or daily activities. Iyengar women usually wear a ''tilakam'' and a ''sindooram'' at traditional ceremonies. A married Iyengar woman, called a ''Sumangali', is expected to wear a ''mangalyam'' - referred to in ] ''thali'' which indicates her marital status.

== Politics ==
] ''(right)'' has been the most prominent Iyengar in Indian politics|thumb|right|150px]]

<!-- Unsourced image removed: ], former ] and the current leader of opposition in the Tamil Nadu Legislative Assembly is of Iyengar heritage|thumb|left|150px|{{deletable image-caption|1=Monday, 13 April 2009}}|{{pufc|1=Jjj.jpg|log=2009 April 6}}]] -->

Post-independence, Iyengars, along with ]s, have been marginalized by the ] in Tamil Nadu.<ref></ref><ref></ref> Prior to independence, Iyengars along with Iyers, held a ] over ] and had a firm control over the administrative machinery in ].<ref></ref><ref></ref> The Iyengar community can take just pride in having produced the first ] ] of Madras province, the first Indian Governor-General of India and a leading luminary of the freedom movement, ].<ref></ref> However, ironically, it was partially to Rajaji's policies, that Tamil Brahmins, owe their downfall. A couple of legislations brought into effect by the Rajaji Government that ruled from 1937 to 1940 and 1950 to 1952 decreed that the children in a family should learn and master the trade of their parents and that Hindi should be made compulsory for government jobs.<ref></ref><ref></ref> These legislations, more than anything else, were responsible for vitiating the communal atmosphere in the province resulting in the rapid growth of the Dravidian Movement. Rajaji was elected for a second term in 1952 but with Rajaji's resignation as Chief Minister two years later and his replacement by Kamaraj, the downfall began. Iyers and Iyengars were gradually effaced out of the political scene by the rise of Dravidianism and the Dravida Munnetra Kazhagam which captured power in 1967. Today, Iyengars, along with Iyers, have almost disappeared from the political arena with the exception of a few individuals. Brahmin individuals still continue to wield considerable authority as the example of ], AIADMK which is a Dravidian party, two-time Chief Minister of Tamil Nadu and the current Leader of Opposition in the Tamil Nadu Assembly would indicate.

== Iyengars and Iyers ==
The Iyengar community has evolved mostly through the conversion of Smartha Brahmins<ref name="castesandtribes_p348" /> Edgar Thurston says that a large number of Thummagunta Dravida Brahmins belonging to the Iyer subsect have been converting to Srivaishnavism even during his lifetime.<ref name="castesandtribes_p349" /> He also states that the Vaishnavite Thummagunta Dravida marry only Thummagunta Dravida women and hence the numbers of Vaishnavite converts had been swelled through marriage alliances with the Thummagunta Smarthas.<ref name="castesandtribes_p349" />
Iyengars have much in common with ] with respect to their observance of Vedic rituals, lifestyle, traditions, heritage, history and culture.<ref name="kaliyur_iyengars" /> They descend from the same set of ]. However significant differences arise mainly with respect to their adherence to the Vishishtadvaita philosophy, monastic affiliation, marriage traditions and to a small extent vocabulary. Another notable difference is the way the traditional nine yards saree(madisaar) is draped by the Iyengar women.

== Iyengars today ==
] is a well known yoga expert|thumb|right|150px]]

Srivaisnava Brahmins are much given to scholarly pursuits and have earned for themselves the honorary title of acarya.<ref>"Srivaisnava." Encyclopædia Britannica. 2009. Encyclopædia Britannica Online. 22 May 2009 <http://search.eb.com/eb/article-9069320></ref> Iyengars today have diversified into a variety of fields—their strengths particularly evident in the fields of law, mass media,medicine business, science, engineering, mathematics and computer science.{{Citation needed|date=April 2008}} However, even today, a few Iyengars choose to pursue the vocation of priesthood.

Iyengars have been active in the arts. Music has always been integral to the Iyengar community; ] has a great tradition within the community with many contemporary performers originating from the Iyengar community. Apart from vocal music, instruments such as ], ], ], ], ], and more recently, the ] etc., ] were also patronized. Carnatic music and Bharathanatyam together enjoy a rich patronage in the cultural festivities in and around ] during the months of December and January (] or ]). For a list of Iyengars who have achieved prominence in their vocations, see ]. In addition to ] and traditional dances (] and ]), Iyengars have made a name in theater and acting. Popular actors in the ] and ] such as ], ], ], ] and others are practising or non-practising Iyengars. There are many eminent scientists and mathematicians such as ] Sesachalu Narasimhan, or ].

== Criticism ==
''See Also: ], ]ism, ], ]

{{cquote|It was found that prior to Independence, the Pallars were never allowed to enter the residential areas of the caste Hindus particularly of the Brahmins. Whenever a Brahmin came out of his house, no Scheduled Caste person was expected to come in his vicinity as it would pollute his sanctity and if it happened by mistake, he would go back home cursing the latter. He would come out once again only after taking a bath and making sure that no such thing would be repeated.

However, as a mark of protest a few Pallars of this village deliberately used to appear before the Brahmin again and again. By doing so the Pallars forced the Brahmin to get back home once again to take a bath drawing water from deep well.<ref name="untouchability_indianvillages">{{Cite web|url=http://www.tamilnation.org/caste/ramaiah.htm#Untouchability_in_villages|title=Untouchability in villages|accessdate=2008-08-19|publisher=tamilnation.org|author=A. Ramiah|work=Untouchability and Inter Caste Relations in Rural India: The Case of Southern Tamil villages}} {{Dead link|date=September 2010|bot=H3llBot}}</ref>}}

Grievances and alleged instances of ] by Brahmins are believed to be the main factors which fuelled the ].<ref name="Non-Brahmin Movement">''Caste in Indian Politics'' by Rajni Kothari, Pg 254</ref> This, in combination with the depressed ] and ] conditions of non-Brahmins, led the non-Brahmins to agitate and form the ] in 1916, which later became the ]. 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 ] over ] and the ] which the Brahmin had previously held.<ref name="education-meansofsocialmobility">{{cite news | last= Warrier | first= Shobha | title= 'Education is the means of social mobility' | date=May 30, 2006 | url =http://in.rediff.com/news/2006/may/30spec.htm | work =Rediff News | accessdate = 2008-08-19 |archiveurl = http://web.archive.org/web/20080504051207/http://in.rediff.com/news/2006/may/30spec.htm <!-- Bot retrieved archive --> |archivedate = 2008-05-04}}</ref>

However, with the destruction of Brahmin monopoly over the services and introduction of adequate ] for other communities, anti-Brahmin feelings did not subside. On the contrary, they were fully exploited by ], who often indulged in anti-Brahmin ] primarily in order to get non-Brahmin votes.<ref name="driveoutantitamilforces">{{cite news | last= | first= | title= Drive out anti-Tamil evil forces: DMK | date=February 16, 2008 | url =http://chennaionline.com/colnewsnew/newsitem.asp?NEWSID=%7B78F9F6AF-607D-44B3-8E54-C7D3152CA09F%7D&CATEGORYNAME=Chennai | work =Chennai Online News | accessdate = 2008-08-19}}</ref><ref name="sundaram_blog">{{Cite web|url=http://www.blogs.ivarta.com/india-usa-blog-column42.htm|title= Aryan vs Dravidian — Lord Rama vs E V Ramaswamy ??? |accessdate=2008-08-19|publisher=India Varta|year=2007|author=V. Sundaram, I. A. S., Retd. |archiveurl = http://web.archive.org/web/20080512091148/http://www.blogs.ivarta.com/india-usa-blog-column42.htm <!-- Bot retrieved archive --> |archivedate = 2008-05-12}}</ref> Deprived of opportunities, ] began to migrate en masse to other states in India and foreign countries in search of livelihood.<ref name="Tambram">{{cite news | last=Vishwanath | first=Rohit | title= BRIEF CASE: Tambram's Grouse | date=June 23, 2007 | url =http://timesofindia.indiatimes.com/Tambrams_Grouse/articleshow/2142389.cms | work =The Times of India | accessdate = 2008-08-19}}</ref> There were frequent allegations of casteism and racism against Brahmins very similar to the ones made by the lower castes against them in the decades before independence.

However, despite accusations of casteism against Iyengars and Iyers, there have been a number of instances wherein Iyengars have toiled to remove caste-barriers. ], during his tenure as the ] of ] brought forth legislations to permit ] and ] children in schools notwithstanding the vehement protests of the Malayali upper-castes.<ref name="ayyankali_chapter4">], Chapter 4:Kerala's First Workers Strike</ref> It was also due to his efforts that restrictions towards nomination of low-castes and untouchables to the Travancore State Assembly were removed.<ref name="ayyankali_chapter8">], Chapter 8:Praja Sabha Member-2e</ref> ], during his tenure as the Chief Minister of ] enacted an act similar to the '']'' issued in Travancore that permitted the entry of Dalits into Hindu temples.

Another important accusation hurled upon was that they were Sanskritists who entertained a distorted and contemptuous attitude towards Tamil language, culture and civilization<ref name="Manickam">P.V.Manickam Naicker, writes in 'The Tamil Alphabet and its Mystic Aspect', 1917,Pg 74-75: "Even should Dutt's description of the aryanisation be true, the real Aryan ''corpus'' in South-India came to nothing. A ''cranial study'' of the various classes will also confirm the same. The lecturer, being a non-Brahmin, wishes to leave nothing to be misunderstood. His best and tried friends are mostly Brahmins and he is a sincere admirer of them. There is no denying the fact that the ancestors of the present Brahmins were the most cultured among the South-Indians at the time the said Aryanisation took place and got crystallized into a class revered by the people. As the cultured sons of the common mother Tamil, is it not their legitimate duty to own their kinsmen and to cooperate and uplift their less lucky brethren, if they have real patriotism for the welfare of the state? On the contrary, the general disposition of many a Brahmin is to disown his kinship with the rest of the Tamil brethern, to disown his very mother Tamil and to comstruct an imaginary untainted Aryan pedigree as if the Aryan alone is heaven-born</ref><ref name="Zvelebilp197">], Pg 197</ref><ref>P.V.Manickam Naicker, in his ''The Tamil Alphabet and its Mystic Aspect'' writes: "At least one of them is explicit in his endeavour to establish page after page and chapter after chapter, untainted Aryan pedigree for the Brahmins and Brahmins alone among the South-Indians. As such, he has naturally no scruples to say that the Tamils have nothing excellent or high which can be claimed as their own. Whatever is bad in them is their heritage and whatever good in them they owe to Sanskrit.</ref>

However, a detailed study of the history of Tamil literature proves this accusation wrong.<ref name="zvelebil_companionp216">],Pg 216</ref> The renowned ] ], in his book ''Companion Studies to the History of Tamil Literature'', even goes to the extent of saying that the Brahmin was chosen as a scapegoat to answer for the decline of Tamil civilization and culture in the medieval and post-medieval periods.<ref name="zvelebil_companionp212">],Pg 212</ref><ref name="zvelebil_companionp213">],Pg 213</ref>
The ] is regarded as the Tamil Veda and is recited along with the Vedas during festival processions.<ref name="majesty_and_meekness">{{cite book | title=Majesty and Meekness: : A Comparative Study of Contrast and Harmony in the Concept of God| last=Carman| first=John Braisted| year=1994| pages=101| publisher=Wm. B. Eerdmans Publishing| isbn=0802806937, ISBN 978-0-8028-0693-2}}</ref>

== Famous Iyengars ==
Main Article - ]


== See also == == See also ==
* ] * ]s
* ] * ]s
* ] * ]s
* ]

== Notes ==
{{reflist|2}}
Patrachari
Madabhushi


== References == == References ==
'''Notes'''
* <cite id="G. S. Ghurye">{{cite book | title=Caste and Race in India| last= Ghurye| first= G. S. | authorlink= |coauthors=| year=1991| publisher= Popular Prakashan| location=Bombay | isbn=0836418379}}</cite>
{{notelist}}
* <cite id="universalhistory_1781">{{cite book | title=The Modern part of an universal history from the Earliest Account of Time, Vol XLIII| last=| first=| authorlink= |coauthors=T. Osborne, C. Hitch, A. Millar, John Rivington, S. Crowder, B. Law & Co, T. Longman, C. Ware| year=1765| publisher= Oxford University| location=London}}</cite>
'''Citations'''
* <cite id="Folk Tales of Southern India">{{cite book | title=The Folk songs of Southern India| last= E. Gover| first= Charles| authorlink= |coauthors=| year=1871| publisher= Higginbotham & Co.| location=Madras}}</cite>
{{reflist|colwidth=30em}}
* <cite id = "Castes and Tribes of Southern India">{{cite book | title=] Volume I - A and B| last=Thurston| first=Edgar| authorlink= Edgar Thurston|coauthors=K. Rangachari| year=1909| publisher=Government Press| location=Madras}}</cite>
* <cite id="Ritualizing on the Boundaries">{{cite book | title=Ritualizing on the Boundaries: Continuity and Innovation in the Tamil Diaspora| last=W. Clothey| first=Fred| authorlink=|coauthors=| year=2006| publisher=University of South Carolina| location=|isbn=1570036470, ISBN 978-1-57003-647-7}}</cite>
* <cite id="Zvelebil">{{cite book | title=The Smile of Murugan on Tamil Literature of South India| url=http://books.google.com/?id=VF2VMUoY_okC&printsec=frontcover| last=Zvelebil | first=Kamil| authorlink=Kamil Zvelebil| year=1973| publisher=BRILL| isbn=9004035915}}</cite>
* <cite id="Companion Studies to the History of Tamil Literature">{{cite book | title=Companion Studies to the History of Tamil Literature | url=http://books.google.com/?id=qAPtq49DZfoC&printsec=frontcover| last=V. Zvelebil| first=Kamil|year=1992| publisher=BRILL| isbn=9004093656 | author=link=Kamil Zvelebil}}</cite>
* <cite id="Krishnaswami Aiyangar">{{cite book | title=Some Contributions of South India to Indian Culture| last=Aiyangar| first=S. Krishnaswami| year=1919| publisher=University of Calcutta | isbn=8120609999}}</cite>
* <cite id="Revolt">{{cite journal | author=E. V. Ramasami| title=Is this Nationalism?| journal=The Revolt| date=March 27, 1929| url=http://www.evrperiyar-bdu.org/downloads/evrspeach.pdf|format=PDF| pages=}}</cite>
* <cite id="Periyar Speeches and Writings">{{cite book|url=http://books.google.com/?id=hgb-MKcsSR0C|title=E. V. Ramasami's Writings and Speeches|accessdate=2008-08-13|publisher=American Research Press|author=W. B. Vasantha Kandasamy, F. Smarandache, K. Kandasamy, Florentin Smarandache|work=Fuzzy and Neutrosophic Analysis of Periyar's Views on Untouchability|isbn=9781931233002|date=2005-12-01}}</cite>
* <cite id="Brahmin Women">{{cite book | title=Brahmin Women| last=Ghosh| first=G. K.| coauthors=Shukla Ghosh| year=2003| publisher=Firma KLM| isbn=8171021077 | isbn-status=May be invalid - please double check}}</cite>
*<cite id="Slater">{{cite book|last=Slater|first=Gilbert|title=The Dravidian Element in Indian Culture|publisher=Ernest Benn|year=1924}}</cite>
*<cite id="ptsrinivasaiyengar">{{cite book|last=Iyengar|first=P.T. Srinivasa |title=History of the Tamils from the Earliest Times to 600AD|publisher=Asian Educational Services|year=1929}}</cite>


== Further reading == == Further reading ==
* {{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}}
* {{cite book|title=The Sri Vaishnava Brahmins|author=K. Rangachari|authorlink=K. Rangachari|year=1931}}


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Latest revision as of 15:05, 26 November 2024

Tamil Brahmin community For other people named Iyengar, see Iyengar (disambiguation).

Ethnic group
Iyengar
ஐயங்கார்
A 19th century illustration of an Iyengar man
Regions with significant populations
India
Tamil Nadu, Karnataka, Andhra Pradesh, Telangana
Languages
Tamil, Sanskrit
Religion
Hinduism (Sri Vaishnavism)
Related ethnic groups
Iyer, Tamil people

Iyengars (also spelt Ayyangar or Aiyengar, pronounced [ɐjːɐŋɡaːr]) are an ethnoreligious community of Dravidian Language-speaking Hindu Brahmins, whose members follow Sri Vaishnavism and the Visishtadvaita philosophy learned and propounded by Ramanuja from his teacher Guru Yadava prakasha. Iyengars are divided into two denominations, the Vadakalai and the Tenkalai and live mostly in the Southern Indian states of Tamil Nadu, Karnataka, Andhra Pradesh, Telangana and Kerala. The community belongs to the Pancha Dravida Brahmana classification of Brahmins in India.

Etymology

There are several opinions regarding the etymology of the term Iyengar, which is the anglicized form of the Dravidian word Aiyaṅgār (Tamil: ஐயங்கார், pronounced [əjəŋɡɑːɾ]).

One is that it derives from the Proto-Dravidian word ayya-gāru (𑀅𑀬𑀕𑀭𑀼), which became Ayyangāru (Tamil: அய்யங்காரு), and later Ayengar. The term ayya is the Tamil equivalent of the Sanskrit word ārya, (𑀆𑀭𑁆𑀬/आर्य) which in Sanskrit means noble. Gāru refers to telugu term gāru, and later gaurava, meaning respect or esteem.

Another is that the word ayyangār was first used by Kandhādai Ramanuja Ayyangār of Tirupati, around 1450 CE.

History

Common origins

Ramanuja

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, 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 variants to be based on human experience of the same. 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," 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, 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, although Ramanuja documented his thoughts in Sanskrit.

Schism

Vadakalai Urdhva Pundra
Tenkalai Urdhva Pundra

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. Subsequently, some time around the fourteenth century, the Iyengar community divided into two sects. 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. 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".

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. 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. Abraham Eraly describes a principal difference, being

... 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.

Coward considers this to be the difference between the two schools of thought, and Carman says that "... both 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." 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".

Unlike the Vadakalai, the Tenkalai Iyengar sect reject the varna system, and accepted those of lower castes into their temples. The sect was founded by Pillai Lokacharya.

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.

Sectarian rivalry

The sectarian rivalry has at times been bitter and, according to Andre Beteille, "aggressive". Thomas Manninezhath notes an intensification of disputes at the time of Thayumanavar in the eighteenth century and on other occasions legal processes have been used in attempts to settle the control of temples.

Relations with other communities

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
Iyengar children, Thanjavur, 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. 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. 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.

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.

Subgroups

Hebbar

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

Mandayam

Mandayam Iyengars are a subgroup of Iyengars, settled in various parts of Karnataka, predominantly Melkote. Mandayam Iyengars also speak a different dialect of Tamil called as Mandayam Tamil. Mandayam Iyengars follow Ramanujacharya and Manavala Mamunigal. 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.

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 student of Yadava Prakasa and Manavala Mamunigal.

Wedding customs

See also: Vishishtadvaita and Sri Vaishnavism
The rite of passage ceremony of an Iyengar boy (Upanayanam)
Sri Balmukundacharya in typical Iyengar attire

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:

  • 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

Notable people

Main article: List of Iyengars

Notes

  1. Iyengar is the British English spelling, and Aiyaṅgār is the Romanized spelling from Indic scripts.

See also

References

Notes

  1. The traditional biographies of Ramanuja place his life in the period of 1017–1137 CE,
  2. Nathamuni is thought to have been born at Viranarayana, Ramanuja was born at Sriperumbudur, and Nammalvar at Alvartirunakam.
  3. 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".
  4. The eighteen sectarian differences are detailed in History of Sri Vaishnavism in the Tamil country (N. Jagadeesan, Koodal Publishers, 1977)

Citations

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Further reading

Brahmin communities
Assamese Brahmins Illustration_from_the_Daily_Prayers_of_the_Brahmins_(1851)_by_Sophie_Charlotte_Belnos,_digitally_enhanced_by_rawpixel-com_16, Hindu "Om" symbol
Bengali Brahmins
Bihari Brahmins
Garhwali Brahmins
Kannada Brahmins
Kashmiri Brahmins
Madhva Brahmins
Malayali Brahmins
Marathi Brahmins
Manipuri Brahmin
Maithil Brahmin
Nepali Brahmins
Punjabi Brahmins
Odia Brahmins
Saraswat Brahmins
Tamil Brahmins
Telugu Brahmin
Tuluva Brahmin
See also
Categories: