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{{Other people|Iyengar}}
{{short description|Hindu priestly caste}}
{{short description|Hindu priestly caste}}
{{Use British English|date=September 2012}}
{{Other people|Iyengar}}{{Use British English|date=September 2012}}
{{Use dmy dates|date=August 2020}}
{{Use dmy dates|date=August 2020}}
{{Multiple issues|
{{expert needed|Ethnic groups|date=April 2015}}
{{more citations needed|date=April 2015}}
{{weasel|date=April 2015}}
{{more footnotes|date=April 2015}}
}}
{{infobox ethnic group|
{{infobox ethnic group|
| group            = Iyengar
| group            = Iyengar
| native_name      =  
| native_name      = ஐயங்கார்
| native_name_lang =  
| native_name_lang = ta
| image            = Page 346 Life in India or Madras, the Neilgherries, and Calcutta.png
| image            = File:Iyengar Yagnjopaveetham (Poonal) (Sacred Thread) ceremony.jpg
| image_caption    = 1855 illustration of an Iyengar with religious symbols on the body and holding a vessel of water in the hand.
| image_caption    = The rite of passage ceremony of an Iyengar boy ([[Upanayanam]])
| poptime          =  
| poptime          =  
| popplace        = [[India]]<br/>[[Tamil Nadu]], [[Karnataka]], [[Andhra Pradesh]], [[Telangana]] .
| popplace        = [[India]]<br/>[[Tamil Nadu]], [[Karnataka]], [[Andhra Pradesh]], [[Telangana]]
| rels            = [[Hinduism]] ([[Sri Vaishnavism]])
| rels            = [[Hinduism]] ([[Sri Vaishnavism]])
| related_groups  =  
| related_groups  = [[Iyer]]
| langs            = [[Tamil language|Tamil]], [[Sanskrit language|Sanskrit]]
| langs            = [[Tamil language|Tamil]], [[Sanskrit language|Sanskrit]], [[Telugu language|Telugu]], [[Kannada language|Kannada]]
}}
}}
 
'''Iyengars''' (also '''Ayyangars''' or '''Aiyengars''') ({{IPA-te|əjːəŋɡɑːr|}}) are an ethnoreligious group of [[Tamil language|Tamil]]-speaking [[Hindu]] [[Brahmins]], whose members follow [[Sri Vaishnavism]] and the [[Visishtadvaita]] philosophy propounded by [[Ramanuja]]. Found mostly in the Indian states of [[Tamil Nadu]], [[Karnataka]], and [[Andhra Pradesh]], Iyengars are divided into two denominations, the [[Vadakalai]] and the [[Sri Vaishnavism|Tenkalai]]. The community belongs to the [[Pancha-Dravida|Pancha Dravida Brahmana]] classification of Brahmins in India.
'''Iyengars''' (also '''Ayyangars''' or '''Aiyengars''') ({{IPA-te|əjːəŋɡɑːr|}}) are an ethnoreligious group of [[Tamil language|Tamil]]-speaking [[Hindu]] [[Brahmins]], whose members follow [[Sri Vaishnavism]] and the [[Visishtadvaita]] philosophy propounded by [[Ramanuja]]. Found mostly in the Indian states of [[Tamil Nadu]], [[Karnataka]], and [[Andhra Pradesh]], Iyengars are divided into two sects, the [[Vadakalai]] and the [[Thenkalai]]. As with other Brahmin communities, they are also classified based on their [[gothram|gotra]], or patrilineal descent, and the [[Vedas|Veda]] they follow. Iyengars belong to the [[Pancha-Dravida|Pancha Dravida Brahmana]] sub-classification of Brahmins.


== Etymology ==
== Etymology ==
There are several opinions regarding the etymology of the term ''Iyengar'' ({{Lang-ta|ஐயங்கார்}}, {{IPA-ta|əjəŋɡɑːɾ|pron}}). One is that ''Iyengar'' derives from the [[Proto-Tamil|Proto-Dravidian]] word ''ayya-garu'' ([[Tamil-Brahmi|𑀅𑀬𑀕𑀭𑀼]]), which became ''ayyangāru'' ([[Tamil-Brahmi|𑀅𑀬𑀗𑀕𑀹𑀭𑀼]]), and later ''ayengar''. The term "ayya" is the [[Tamil language|Tamil]] version of the [[Sanskrit]] word ''ārya'' ([[Brahmi script|𑀆𑀭𑁆𑀬]]/[[Devanagari|आर्य]]) 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> Another is that the word ''ayyangār'' was first used by [[Kandhaadai Ramanuja Ayyangaar|Kandhādai Ramanuja Ayyangār]] of Tirupathi, around 1450&nbsp;AD.<ref>{{cite journal |last=Lester |first=Robert C. |title=The Sattada Srivaisnavas |journal=The Journal of the American Oriental Society |date=1 January 1994 |url=https://www.jstor.org/stable/604951 }}</ref>
There are several opinions regarding the etymology of the term ''Iyengar'' ({{Lang-ta|ஐயங்கார்}}, {{IPA-ta|əjəŋɡɑːɾ|pron}}). One is that ''Iyengar'' derives from the [[Proto-Tamil|Proto-Dravidian]] word ''ayya-garu'' ([[Tamil-Brahmi|𑀅𑀬𑀕𑀭𑀼]]), which became ''ayyangāru'' ([[Tamil-Brahmi|𑀅𑀬𑀗𑀕𑀹𑀭𑀼]]), and later ''ayengar''. The term "ayya" is the [[Tamil language|Tamil]] equivalent of the [[Sanskrit]] word ''ārya'' ([[Brahmi script|𑀆𑀭𑁆𑀬]]/[[Devanagari|आर्य]]) 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> Another is that the word ''ayyangār'' was first used by [[Kandhaadai Ramanuja Ayyangaar|Kandhādai Ramanuja Ayyangār]] of Tirupathi, around 1450&nbsp;AD.<ref>{{cite journal |last=Lester |first=Robert C. |title=The Sattada Srivaisnavas |journal=The Journal of the American Oriental Society |date=1 January 1994 |url=https://www.jstor.org/stable/604951 }}</ref>


== History ==
== History ==
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The Vadakalai sect is referred to as the "Northern" culture or school, and the Thenkalai 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 Thenkalai 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.<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 Vadakalai sect is referred to as the "Northern" culture or school, and the Thenkalai 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 Thenkalai 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.<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>


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]].<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 {{quote|...&nbsp; 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 [sects] accord primacy to divine grace, but one group feels it necessary to insist that there is no human contribution at all to the attainment of salvation."<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 ''[[Saranagati|prapatti]]'' –&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>
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]].<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|...&nbsp; 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 [sects] accord primacy to divine grace, but one group feels it necessary to insist that there is no human contribution at all to the attainment of salvation."<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 ''[[Saranagati|prapatti]]'' –&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>


Unlike the Vadakalai, the Thenkalai Iyengar sect reject the caste 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 [[Pillai Lokacharya]].<ref>{{cite book|author=Vraj Kumar Pandey|title=Encyclopaedia of Indian Philosophy|url=https://books.google.com/books?id=cDXsAAAAIAAJ|volume=Volume 1|year=2007|publisher=Anmol Publications|isbn=978-81-261-3112-9|page=86}}</ref>
Unlike the Vadakalai, the Thenkalai Iyengar sect reject the caste 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 [[Pillai Lokacharya]].<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>


Vadakalai Iyengars believe that it is necessary to offer obeisance/prostration to God multiple times, while Thenkalai 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 Thenkalai 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>
Vadakalai Iyengars believe that it is necessary to offer obeisance/prostration to God multiple times, while Thenkalai 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 Thenkalai 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>
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[[File:Gandhi Rajagopalachari.jpg|[[Chakravarti Rajagopalachari]] ''(right)'' has been the most prominent Iyengar in Indian politics|thumb|right|150px]]
[[File:Gandhi Rajagopalachari.jpg|[[Chakravarti Rajagopalachari]] ''(right)'' has been the most prominent Iyengar in Indian politics|thumb|right|150px]]


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.<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.is/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 [[Self-Respect Movement]] and marginalised them.<ref name="Non-Brahmin Movement">''Caste in Indian Politics'' by [[Rajni Kothari]], 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 [[Justice Party (India)|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 [[administration (business)|administrative services]] 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>
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.<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 [[Self-Respect Movement]] and marginalised them.<ref name="Non-Brahmin Movement">''Caste in Indian Politics'' by [[Rajni Kothari]], 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 [[Justice Party (India)|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 [[administration (business)|administrative services]] 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>
 
However, with the destruction of Brahmin monopoly over the services and introduction of adequate [[representation (politics)|representation]] for other communities, anti-Brahmin feelings did not subside. There were allegations of casteism against Brahmins similar to the ones made by the lower castes against them in the decades before independence.{{citation needed|date=June 2012}}
 
Some Iyengars have worked hard to remove caste-barriers. [[Perungavur Rajagopalachari|Sir P. Rajagopalachari]], during his tenure as the [[Dewan]] of [[Travancore]], introduced legislation to give [[Dalit]] and [[Ezhava]] children access to schools, despite protests from Malayali upper-castes. He also enabled the lifting of restrictions on the nomination of low-castes and untouchables to the Travancore State Assembly. [[Chakravarti Rajagopalachari]], during his tenure as the Chief Minister of [[Madras Presidency]], enacted a law similar to the ''[[Temple Entry Proclamation]]'' issued in Travancore that permitted the entry of Dalits into Hindu temples.{{citation needed|date=June 2012}}


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.<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>
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.<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>
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== Subgroups ==
== Subgroups ==


=== Hebbar ===
=== Mandayam ===
{{Unreferenced section|date=December 2020}}
The details of Hebbar Srivaishnava origin was published long back in the Hebbar Srivaishnava magazine called "Hebbar Kshema". Also, a historical novel was written by Smt. Neeladevi about the life of Ramanuja in Karnataka named "Dhanya", which gives similar answers to the origin of Hebbar Srivaishnavas.
 
During the time when Ramanuja was in Tondanur (Tonnur) near Melukote, a group of elderly Kannada Brahmins came to Ramanuja and offered to convert to the Srivaishnava religion impressed by Ramanuja's philosophy of Vishistadvaita. Ramanuja affectionately called the group of Hiriya Haruva (elderly Brahmin Kannadigas) as [[Hebbar Iyengar|Hebbar]] and thus originated the sect called Hebbar Sivaishnava (Iyengars). So Hebbar Srivaishnavas are originally [[Kannada Brahmin]]s (Advaitins) who got converted to Srivaishnavas impressed by the teachings of Sri Ramanuja, and not of backward caste.<ref>{{Cite web|title=Welcome to The Hebbar Sreevaishnava Sabha, Bangalore - India|url=http://www.hebbarsabha.org/about_us.html|access-date=2021-01-30|website=www.hebbarsabha.org}}</ref>
 
Ramanuja asked them to settle in different places of the Hoysala Kingdom (now South Karnataka) and thus one can find many Hebbar Srivaishnavas mainly in the southern districts of Karnataka especially, Bangalore, Mysore, Mandya, Tumkur, Hassan, Kolar and Chamarajanagar districts. Their mother tongue was Kannada but, now in present it is a dialect of Kannada and Tamil which is also called as Hebbar Tamil.
 
==== Mandayam ====
Mandayam Iyengars are a subgroup of Iyengars, settled in various parts of Karnataka, predominantly [[Melkote]].<ref name="bangalorefirst">{{cite web|url=http://www.bangalorefirst.in/?p=15413|publisher=bangalorefirst.in|title=Bangalore First &raquo; Blog Archive &raquo; 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 [[Manavala Mamunigal]].<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 [[Tipu Sultan]] massacred close to 1500 men, women and children of this community on Diwali of 1773 in [[Srirangapatna]].<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|access-date = 2 November 2019}}</ref>
Mandayam Iyengars are a subgroup of Iyengars, settled in various parts of Karnataka, predominantly [[Melkote]].<ref name="bangalorefirst">{{cite web|url=http://www.bangalorefirst.in/?p=15413|publisher=bangalorefirst.in|title=Bangalore First &raquo; Blog Archive &raquo; 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 [[Manavala Mamunigal]].<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 [[Tipu Sultan]] massacred close to 1500 men, women and children of this community on Diwali of 1773 in [[Srirangapatna]].<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|access-date = 2 November 2019}}</ref>


==== Chelluru ====
== Wedding customs ==
Chelluru Iyengars are a subgroup of Thenkalai Iyengars, settled in various parts of Tamil Nadu, predominantly in Madurai, Sivagangai and Ramanathapuram districts. Chelluru Iyengars follow Ramanujacharya and Manavala Mamunigal.  Chelluru Iyengars are believed to have migrated from the Chelluru / Selvanallur village situated in East Godavari District, Andhra Pradhesh around 9th century AD.<ref>{{Cite web|url=https://chelluru-iyengars.com/blog|title=Chelluru Iyengars Community|website=chelluru-iyengars.com|access-date=2019-02-01}}</ref>
 
== Religious observances ==
{{See also|Visishtadvaita#VisishtAdvaita and Sri Vaishnavism|l1=Vishishtadvaita and Sri Vaishnavism}}
{{See also|Visishtadvaita#VisishtAdvaita and Sri Vaishnavism|l1=Vishishtadvaita and Sri Vaishnavism}}


A typical Iyengar wedding is made up of the following events:
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
* '''Vethalaipakku''' Exchange of gifts between the bride and groom
* '''Pandalkal''' Blessing the wedding venue
* '''Pandalkal''' Blessing the wedding venue
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* '''Jadhaga Naamagaranam''' Re-naming of bride
* '''Jadhaga Naamagaranam''' Re-naming of bride
* '''Nandi or Vratham''' Anointing the bride and groom
* '''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)
* '''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
* '''Oonjal''' The couple exchanges garlands and sit on a decorated swing while ladies sing songs
* '''Piddishuttal''' The couple is protected from 'dhrishti' evil eye
* '''Piddishuttal''' The couple is protected from 'dhrishti' evil eye
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* '''Sambandhi Virandhu''' The wedding is followed by a feast for the new families
* '''Sambandhi Virandhu''' The wedding is followed by a feast for the new families
* '''Reception''' Post-wedding celebrations
* '''Reception''' Post-wedding celebrations
* '''Nalangu''' The bride and groom play games while the guests sing songs<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><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.is/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>{{cite web |title=Colours of Life |url=https://www.iyengarmatrimony.com/articles/wedding-customs-iyengar.php |website=Iyengar Matrimony |access-date=17 May 2021}}</ref>
* '''Nalangu''' The bride and groom play games while the guests sing songs<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><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>{{cite web |title=Colours of Life |url=https://www.iyengarmatrimony.com/articles/wedding-customs-iyengar.php |website=Iyengar Matrimony |access-date=17 May 2021}}</ref>


== Notable people ==
== Notable people ==
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* {{cite book|title=The Sri Vaishnava Brahmins|author=K. Rangachari|author-link=K. Rangachari|year=1931}}
* {{cite book|title=The Sri Vaishnava Brahmins|author=K. Rangachari|author-link=K. Rangachari|year=1931}}


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