Iyengar Vedic students 1909.JPG

Iyengar (also spelt Ayyangar or Aiyengar, pronounced ) refers to the name of an ethnoreligious community of Tamil-speaking Hindu Brahmins, whose members follow Sri Vaishnavism and the Visishtadvaita philosophy propounded by Ramanuja. Found mostly in the Southern Indian states of Tamil Nadu, Karnataka, and Andhra Pradesh, Iyengars are divided into two denominations, the Vadakalai and the Tenkalai. 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'' (, ).

One is that it derives from the Proto-Dravidian word ''ayya-gāru'' ( 𑀅𑀬𑀕𑀭𑀼), which became ''Ayyangāru'' (), 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 a form of the Pali term ''gārava'', and later ''gaurava'', meaning respect or esteem.

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

History

Common origins

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

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 disbarred from learning the Sanskrit Vedas. Ramanuja later changed his position and became more receptive to a more inclusive theory. 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. 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 Coward considers this to be ''the'' difference between the two schools of thought, and Carman says that "... both ectsaccord 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''

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.''Caste in Indian Politics'' by Rajni Kothari, Pg 254 This, in combination with the depressed economic and social conditions of non-Brahmins, led the non-Brahmins to agitate and form the Justice Party in 1916, which later became the Dravidar Kazhagam. The Justice Party banked on vehement anti-Hindu and anti-Brahmin propaganda to ease Brahmins out of their privileged positions. Gradually, the non-Brahmin replaced the Brahmin in every sphere and destroyed the monopoly over education and the administrative services which the Brahmin had previously held.

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

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 and Manavala Mamunigal.

Wedding customs

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

Notes

See also

* Iyers
* Tamil Brahmins
* Brahmins

References

Notes

Citations

Further reading

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* {{cite book, title=The Sri Vaishnava Brahmins, author=K. Rangachari, author-link=K. Rangachari, year=1931

Hindu surnames
Indian surnames
Vaishnava sects
Hindu denominations
Tamil Brahmins
Social groups of Karnataka
Social groups of Tamil Nadu
Brahmin communities of Karnataka
Brahmin communities of Andhra Pradesh