Iyengar

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For other people named Iyengar, see Iyengar (disambiguation).

Iyengar
ஐயங்கார்
Tamil people[1]

Iyengars

Vadakalai and the Tenkalai. The community belongs to the Pancha Dravida Brahmana classification of Brahmins in India.[2][3]

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.[4] Gāru refers to a form of the Pali term gārava, and later gaurava, meaning respect or esteem.[5]

Another is that the word ayyangār was first used by Kandhādai Ramanuja Ayyangār of Tirupati, around 1450 CE.[6]

History

Common origins

Ramanuja

The Iyengar community traces its philosophical origins to

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[7] variants to be based on human experience of the same.[10] This community became immersed in the dual-language worship in temples where issues of varna were of no concern.[7]

A century or so later, Ramanuja became the principal amongst religious leaders who formalized the efforts of Nathamuni as a theology.[7] Ramanuja developed the philosophy of Visishtadvaita and is described by Harold Coward as "the founding interpreter of Sri Vaisnavite scripture,"[9][a] 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,[12] Ranjeeta Dutta said that the two sets of sources "continued to be parallel to each other and not incorporative" at this time.[7]

Nathamuni and Ramanuja were both Brahmins, while Nammalvar was of the Vellala community. All three men were Tamils,[b] although Ramanuja documented his thoughts in Sanskrit.[15]

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.[16] His thoughts also contained what John Carman has described as a "significant ambiguity", of which Ramanuja may not himself have been aware. His metaphorical devices suggested that devotion through ritual "earned" salvation but also that salvation was given through the grace of God.[17] Subsequently, some time around the fourteenth century, the Iyengar community divided into two sects.[18] Both sects maintained a reverence for his works[19] but were increasingly divided due to the doctrinal uncertainties evident in them.[17]

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

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.[19][c] 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".[21]

Vedic philosophy holds that the supreme goal in life is to attain the blissful state of

prapatti – loosely translated "self-surrender to god"[20] – 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".[26]

Unlike the Vadakalai, the Tenkalai Iyengar sect reject the varna system,[27] and accepted those of lower castes into their temples. The sect was founded by Pillai Lokacharya.[28]

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.[29]

Sectarian rivalry

The sectarian rivalry has at times been bitter and, according to

Andre Beteille, "aggressive".[30] Thomas Manninezhath notes an intensification of disputes at the time of Thayumanavar in the eighteenth century[31] and on other occasions legal processes have been used in attempts to settle the control of temples.[32]

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

Madras province, a part of which is now Tamil Nadu.[33] 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.[34] 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.[35]

There were also accusations that they were Sanskritists who had a contemptuous attitude towards Tamil language, culture and civilisation.

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.[36]

Subgroups

Hebbar

Hebbar Iyengar or Hebbari Srivaishnava is a caste of Hindu Brahmins of Tamil and Kannada 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

Mandayam Iyengars are a subgroup of Iyengars, settled in various parts of Karnataka, predominantly

Melkote.[37][38] Mandayam Iyengars also speak a different dialect of Tamil called as Mandayam Tamil.[38] Mandayam Iyengars follow Ramanujacharya and Manavala Mamunigal.[39] 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.[40]

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.[39]

Wedding customs

See also:
Vishishtadvaita and Sri Vaishnavism
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:[41][42]

  • 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. Indic scripts
    .

See also

References

Notes

  1. ^ The traditional biographies of Ramanuja place his life in the period of 1017–1137 CE,[11]
  2. ^ Nathamuni is thought to have been born at Viranarayana,[13] Ramanuja was born at Sriperumbudur,[11] and Nammalvar at Alvartirunakam.[14]
  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".[20]
  4. ^ The eighteen sectarian differences are detailed in History of Sri Vaishnavism in the Tamil country (N. Jagadeesan, Koodal Publishers, 1977)

Citations

  1. ISBN 978-1-157-56781-3.{{cite book}}: CS1 maint: date and year (link
    )
  2. ^ Aiyar, S. Ramanath (1903). A Brief Sketch of Travancore, the Model State of India: The Country, Its People and Its Progress Under the Maharajah. Modern Star Press. p. 114.
  3. ISBN 978-81-317-5439-9
    .
  4. ISBN 978-81-7488-168-7
    .
  5. ISBN 978-81-208-3772-0
    .
  6. JSTOR 604951
    .
  7. ^
    JSTOR 27644238
    . (subscription required)
  8. ^
    ISBN 978-0-521-38516-9
    .
  9. ^
    ISBN 978-0-7914-7335-1
    .
  10. ISBN 978-0-8028-0693-2
    .
  11. ^
    ISBN 978-0-8028-0693-2
    .
  12. ISBN 978-0-521-38516-9
    .
  13. ISBN 978-81-208-0414-2
    .
  14. ISBN 978-81-7625-436-6
    .
  15. ISBN 978-0-8028-0693-2
    .
  16. ^
    ISBN 978-0-7914-7335-1
    . 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."
  17. ^
    ISBN 978-0-8028-0693-2
    .
  18. ISBN 978-81-7625-436-6
    .
  19. ^
    ISBN 978-81-208-1342-7
    .
  20. ^
    ISBN 9788120810013
    .
  21. ISBN 978-0-415-18406-9
    .
  22. ISBN 978-81-208-1342-7
    .
  23. ISBN 978-81-208-1342-7
    .
  24. ISBN 978-0-670-08478-4
    .
  25. ISBN 978-0-8028-0693-2
    .
  26. ISBN 978-0-7486-0954-3
    .
  27. ^ "Tamil Nadu, Religious Condition under Vijaya Nagar Empire". tamilnadu.ind.in. Retrieved 8 January 2017.
  28. ISBN 978-81-261-3112-9
    .
  29. ^ Bhatnagar, O. P. (20 March 2007). 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.
  30. ISBN 978-0-520-02053-5
    .
  31. ISBN 9788120810013
    .
  32. ISBN 978-81-7154-205-5
    .
  33. ^ "Superiority in Numbers from Tehelka.com, April 22, 2006". Tehelka.com. 22 April 2006. Archived from the original on 18 September 2012.
  34. ^ Caste in Indian Politics by Rajni Kothari, Pg 254
  35. ^ Warrier, Shobha (30 May 2006). "Education is the means of social mobility". Rediff News. Archived from the original on 4 May 2008.
  36. ISBN 90-04-09365-6
    .
  37. ^ "Bangalore First » Blog Archive » Pages from History : Why Mandyam Iyengars do not observe Deepavali ?". bangalorefirst.in. Retrieved 8 January 2017.
  38. ^
    ISSN 0536-6704
    .
  39. ^
    ISSN 0025-1569
    .
  40. ^ "Mandyam community still feels Tipu's sword". The Times of India. Retrieved 2 November 2019.
  41. ^ Gariyali, C. K. (16 April 2002). "Iyengar Marriage Rituals – Part Four". Chennai Online. Archived from the original on 28 April 2002. Retrieved 4 September 2008.
  42. ^ Gariyali, C. K. (11 March 2002). "Iyengar Marriage Part 1". Chennai Online. Archived from the original on 22 May 2002. Retrieved 4 September 2008.

Further reading

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