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Iyengar

Srinivasa Ramanujan · Chakravarti Rajagopalachari · B. K. S. Iyengar Hema Malini ·
Total population
600,000 (0.7%)[citation needed]
Regions with significant populations
India Tamil Nadu, Andhra Pradesh, Karnataka, Delhi, Maharashtra
Languages
Brahmin Tamil, Telugu, Kannada
Religion
Hinduism
Related ethnic groups
Madhva, Iyer, Vadama

Iyengar or Ayyangar ([əjːəŋɡɑːr]) is a caste given to Hindu Brahmins of Tamil origin who follow the Visishtadvaita philosophy propounded by Sri Ramanujacharya. They are found mostly in Tamil Nadu as they are generally native to the Tamil Nadu state of India. But they are also found in large numbers in Karnataka and Andhra Pradesh..

Iyengar are divided into two different sub-sects. Like other Brahmin communities, they are also classified based on their gotra, or patrilineal descent.^[1][2][3][4]

The native tongue of the Iyengar Brahmins is Tamil. But nowadays there are Iyengars who speak other languages, mainly Telugu and Kannada. Vaishnavites have been living in the Tamil Nadu state of the India even prior to the time of Ramanuja.^{[citation needed]} However, Iyengars as a community trace their origin from the times of Ramanuja.

Iyengars sport a namam (Thiruman+Srichurnam) as a caste-mark as opposed to Iyers who apply vibhuti, generally on their forehead.^[5]

Etymology[link]

The word Iyengar is derived from Ayya a Prakrit version of the Sanskrit word Arya along with the Telugu honorific plural suffix garu.^[6] Some others believe that the word "Iyengar" means one who is characterised by five attributes(Aindu angangal).^[7]

Lester, Robert C claims that the word “Ayyangaar” was first used by Kandhaadai Ramanuja Ayyangaar of Tirupathi around 1450 AD.^[8]

Ethnicity, genetics and origin[link]

Iyengars are divided into two sects, being the Vadakalai and the Thenkalai.^[9] It is widely believed that the two sects are distinctly different in origin.^[10][11][12] But some believe the two sub-sects to have originated in the 14th century AD following a split in the Iyengar community.^[13]

Vadakalai Iyengar[link]

Caste symbol of Vadakalai Iyengars

The Vadakalai Iyengars are believed to be an Indo-Aryan people who once migrated from North India.^[14] 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 Faislabad in the Punjab province of Pakistan.^[15] 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.^[15] Vedanta Desika, the Vaishnavite Acharya and philosopher, founded the Vadakalai sampradaya^[16] based on the Sanskritic tradition.^{[12][17][18][19]}

Thenkalai Iyengar[link]

Thenkalai Caste Mark

The Thenkalai Iyengar sect which was led by Manavala Mamuni, follow the Tamil Prabhandams and reject the caste system.^[20] According to genetic studies, the Thenkalai gene frequencies are distinctly different from that of the Vadakalais.^[21] The Thenkalai sect was founded by Pillailokacharya,^[22] while Manavala Mamuni is considered the sect's most important and famous leader.^[23] The Thenkalai society has also accepted a significant proportion of the non-Brahmin population into its fold.^[24][25][26] The Thenkalai sect seems to be liberal in its outlook, and so shapes the doctrine of the system as to make them applicable to non-Brahmin castes.^[27]

History[link]

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 Azhwars (Sri Vaishnava Saints from Southern India) introduced the philosophy of Azhwars into temple worship.^[28] Nathamuni's efforts were formalised into a religious system of lifestyle, practice and worship by Ramanuja who propounded the philosophy of Visishtadvaita.^[29] Ramanuja claimed that the mystic insights of the Azhwars were the same truths enshrined in the Vedas, 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 varna 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^[30] and Tripura-devi, a lady disciple known for her unwavering devotion to Ramanuja.

Demographics[link]

Iyengars, along with Iyers, are present in large numbers in the Chola Nadu region of Tamil Nadu, regarded as the traditional home of Tamil Brahmins. Besides Chola nadu, Iyengars are also present in large numbers in Chennai, Srirangam and Kanchipuram, as well as in South Karnataka and Andhra Pradesh.

The Iyengar tradition originated with Ramanuja in the Indian state of Tamil Nadu. Following persecution from the Cholas, Ramanuja migrated to modern day Karnataka where he received royal patronage from the Hoysalas. Today, Iyengars are distributed all over Tamil Nadu with a majority of them, however, residing along the Cauvery Delta,^[31][32][33] as well as in the states of Karnataka (Melkote, Mysore and Bengaluru) and Andhra Pradesh.

Language and dialect[link]

The mother tongue of most Iyengars in Tamil Nadu is Tamil. However, they speak a unique Iyengar dialect often called Vaishnava Paribhaashai. This dialect is almost identical with the Iyer dialect known as Brahmin Tamil, the difference only being in the level of Sanskritization. Scholars have often refused to recognise it as a separate dialect regarding it only as a sub-dialect of Brahmin Tamil.

However, Iyengars in Karnataka speak a dialect that has a significant Kannada substrate,^[34] which has descended from medieval Tamil. Iyengars in southern Andhra Pradesh speak both Tamil and Telugu.

For a detailed mapping of words and spoken forms of the Iyengar dialects and standard Tamil, see Iyengar Tamil.^{[citation needed]}

Subsects[link]

By philosophy[link]

Iyengars are classified into Vadakalai, or "Northerners", and Thenkalai, or "Southerners".^[17]

The Vadakalais, who trace their philosophical origins to Vedanta Desika, follow the Sanskrit Vedas,^[20] 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.^[20]

Edgar Thurston summarises the points of dissension between Vadagalai and Thengalai Iyengars thus:^[35]

1. Whether Lakshmi, the consort of Vishnu, is (Vibhu) co-omnipresent and co-illimitable with Vishnu;
2. Whether Lakshmi is only the mediatrix for, or the co-bestower of moksham or final beatitude;
3. Whether there is any graduated moksham attainable by the good and blessed, according to their multifarious merits;
4. Whether prapatti, or unconditional surrender of the soul to God, should be performed once for all, or after every act of spiritual rebellion;
5. Whether it (prapatti) is open to all, or is prescribed only for those specially prepared and apprenticed;
6. Whether the indivisibly atomic human soul is entered into, and permeated or not by the omnipresent creator;
7. Whether God's mercy is exerted with or without cause;
8. Whether the same (the divine mercy) means the overlooking (dhosha darsanam) or enjoyment (dhosha bogyatvam) of the soul's delinquencies;
9. Whether works (karma) and knowledge (Jnana) are in themselves salvation giving, or only lead to faith (bhakthi) by which final emancipation is attained;
10. 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;

The principal difference between both sects lie in their belief relating to the theory of surrender to God. Vadakalai Iyengars believe that it is necessary to offer obesaince/prostration to God multiple times, while Thenkalai Iyengars believe that it is enough if you offer obesaiance/prostration to God once.^[36] This is the reason as to why a Vadakalai Iyengar is often seen prostrating four times, while Thenkalai Iyengars are seen prostrating only once.^[36] This aspect of difference in prostration reflects the subtle variation of faith. These are called markata kishora and marjara kishora in Sanskrit, referring to litter of monkey and cat.^[37] 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.

Even amongst the Vadakalai and Thenkalai sects, there are further sub-traditions based on minor differences in system of prayer.^{[citation needed]}

By origin[link]

Iyengars, both Vadakalai and Thenkalai, are sub-divided into Hebbar, Mandyam, 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[link]

The Hebbars speak a unique dialect of Tamil called Hebbar Tamil. In earlier years confined to the towns of Belur, Shanti Grama, Nuggehalli, Nonavinakere, Bindiganavile in the Tumkur district, and Hiremagalur (all in Karnataka), Hebbar Iyengars are now found in many parts of India, across Europe, and North America. It is believed that Hebbars are the descendants of Srivaishnavas who migrated to Karnataka from Tamil Nadu, in the train of the Vaishnavite acharya Ramanuja.^[38][39]

Mandyam[link]

Mandyam Iyengars are those who migrated to Mandya district in Karnataka from Tirupathi in Andhra Pradesh. 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.^[40]

It is interesting to note that Iyengars of Melkote, 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. In South-Indian languages, Khoday means "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 Maharaja of Mysore. Most of the Mandyam sect, do not celebrate Deepawali due to the lore that Tippu Sultan 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 dowager queen Rani Lakshammanni of Mysore.^[41]

Chozhiar Iyengars[link]

The word Chozhiar means “of the Chola”. 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. .^[42] They usually bear titles as ‘Dikshitar’’’ or ‘Nambi’’’.^[42] The Chozhiar Iyengars are a closely knit community with a high degree of cooperation and cohesion. They are also found in and around Trichi in several agraharams like Srirangam, Puthur, Amoor etc.^{[citation needed]}

Others[link]

Other sub sects include Keezh Naattu Iyengars,Mysore Iyengars,Kalkunte Iyengars and Hemmige in Karnataka.^{[citation needed]}

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 these Iyengars are Tirupati in Andhra Pradesh as well as Mysooru(Mysore), Mandya, Tumkur, Shimoga and Hassan districts of Karnataka.^{[citation needed]}

Tamil Iyengars[link]

This class describes the Iyengars that inhabit Tamil Nadu, 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.^{[citation needed]}

In Karnataka they are mostly spread across the erstwhile Maharaja of Mysore's kingdom -Bangalore, Hassan, Mysore, Nuggehalli, Coorg.^{[citation needed]}

In Andhra Pradesh, they are present in the areas around Tirupathi and Ahobilam (near Nandyal).^{[citation needed]}

Philosophy[link]

Many Iyengars accept Narayana / 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 recognise all other gods such as Brahma, Indra, Shiva and Agni 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.

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.^[43][44]:

1. Sriman Narayana is the supreme self; unparalleled and unsurpassed – ahameva param tattvam – अहमेव परम् तत्त्वम्.
2. 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.
3. The way to get salvation is surrendering to the feet of the Lord – upAyeShu prapattiH syAt – उपायेषु प्रपत्ति: स्यात्.
4. There is no need to adopt contemplation on the Lord during our final breath – antima-smRti varjanam – अंतिम-स्मृति वर्जनम्.
5. 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.
6. One should approach a fully qualified Vaishnava acharya and get enlightened – (Poorna)achaaryam Samaasraya – (पूर्ण)आचार्यम् समास्रय.

Sri Vaishnavismm draws authority from the PrasthAna trayam – प्रस्थान त्रयम्, namely, Upanishads, Brahma Sutra, and Bhagavad Gita.^[45]

In addition to the PrasthAna trayam, Sri Vaishnavas consider the Tamil hymns of twelve saints called Alvars^[46] as equal in authority to that of the Vedas. These hymns are called the Divya Prabandha.^[28][47] 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.^[45]

Among the Acharyas after Sri Ramanuja, Sri Vedantha Desika and Sri Manavalamamuni are considered preeminent^[48][49][50] 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.^[51][52]

Religious observances[link]

Rituals[link]

Rituals that mark important events in life, such as Seemantham, Jatakarma, Namakaranam, Vidyabhyasam, Upanayanam, Kalyanam, Shasthiabdhapoorthi and Tarpanam 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^[53][54] and Tarpanam.^[55]

Samasrayanam[link]

Amongst all Srivaishnavas, there is a unique initiation ceremony into the Vaishnavite Brahmin brotherhood along with the Upanayanam.^[56] 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.^[56] The ceremony of initiation called Samashrayanam is usually carried out by the head of a Vaishnavite mutt.^[56] 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.^[57]

Weddings[link]

A typical Iyengar wedding are made up of the following events:^[58] Vethalaipakku, Pandalkal, Janwaasam, Nischayathartham, Nandi or Vratham, Kashiyathrai, Oonjal, Piddishuttal, Kanyadaanam, Mangalaya Dharanam, Akshathai, Homam, Saptapadi, Nagoli, Vasthra, Gruhapravesham, Sambandhi Virandhu,Reception and Nalangu.^[59][60]

Important festivals[link]

Iyengars, as Srivaishnavas, observe festivals such as Pongal(referred to as Makara Sankranti by Vadakalais), Rama Navami, Krishna Janmashtami, Dussehra or Navaratri, Deepavali and Vaikunta Ekadashi. It is common among orthodox Iyengars to observe fasts during certain months of the Tamizh calendar, as also yearly pujas during the month of Margazhi.^{[citation needed]}

Lifestyle and culture[link]

See Also: Traditional Iyer Ethics, Traditional Attire

The first and foremost point of references for Iyengars with regard to their legal system is the Manusmriti. The Manusmriti prescribes a set of ethical vales to be practised. Iyengars follow the set of values prescribed by the Manusmriti. Among adult males, it is common to observe nithyakarma – the daily ablutions, obesiances to the Sun, Sandhyavandanam and pranayama (a form of Yoga). 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.^{[citation needed]}

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.^{[citation needed]}

Iyengars sport the Sricharanam 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 Thirumann) at all times, except when they perform the morning duties and subsequently the ablutions prescribed as part of the Nitya karma 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 Tamizh thali which indicates her marital status.^{[citation needed]}

Politics[link]

Chakravarti Rajagopalachari (right) has been the most prominent Iyengar in Indian politics

Post-independence, Iyengars, along with Iyers, have been marginalised by the anti-Brahmin Movement in Tamil Nadu.^[61][62] Prior to independence, Iyengars along with Iyers, held a monopoly over education and had a firm control over the administrative machinery in Madras province.^[63][64] The Iyengar community can take just pride in having produced the first Congress Chief Minister of Madras province, the first Indian Governor-General of India and a leading luminary of the freedom movement, Chakravarthi Rajagopalachari.^[65] 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.^[66][67] 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.^{[citation needed]} 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.^{[citation needed]} 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 Jayalalithaa Jayaram, AIADMK which is a Dravidian party, the current Chief Minister of Tamil Nadu would indicate.^{[citation needed]}

Iyengars and Iyers[link]

Iyengars have much in common with Iyers with respect to their observance of Vedic rituals, lifestyle, traditions, heritage, history and culture. They descend from the same set of Gotras. 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. It known that the most notable difference between both is that Iyengars never worship Shiva (they never go to Shiva temples), but Iyers worship Shiva as well as Vishnu. One may not find any symbols, statues of Shiva in Iyengar's home, but possible one may find symbols of Vishnu in Iyer's home.^{[citation needed]}

Iyengars today[link]

B. K. S. Iyengar is a well known yoga expert

Srivaisnava Brahmins are much given to scholarly pursuits and have earned for themselves the honorary title of acarya.^[68]

Iyengars have been active in the arts. Music has always been integral to the Iyengar community; Carnatic music has a great tradition within the community with many contemporary performers originating from the Iyengar community. Apart from vocal music, instruments such as mridangam, naadaswaram, veena, ghatam, violin, and more recently, the mandolin etc., Bharatanatyam were also patronised. Carnatic music and Bharathanatyam together enjoy a rich patronage in the cultural festivities in and around Chennai during the months of December and January (Margazhi or Mrgasheersha). For a list of Iyengars who have achieved prominence in their vocations, see List of Iyengars. In addition to Carnatic music and traditional dances (Bharatanatyam and Kuchipudi), Iyengars have made a name in theatre and acting. Popular actors in the Tamil Film Industry and Bollywood such as Kamal Haasan, Hema Malini, Charuhasan, Suhasini Maniratnam, Madhavan Ranganathan and others are practising or non-practising Iyengars. There are many eminent scientists and mathematicians such as Mudumbai Sesachalu Narasimhan, or M. S. Narasimhan. Prof. Ravi V. Gomatam, DIRECTOR, Bhaktivedanta Institute, Berkeley and Mumbai is a well known scientist in the field of Consciousness Studies.^[69] Besides, Prof.Gomatam is also known for his contributions in quantum physics through "Relational Properties" in Macroscopic Quantum Mechanics.^[70]

Criticism[link]

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

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.^[71]

Grievances and alleged instances of discrimination by Brahmins are believed to be the main factors which fuelled the Dravidian Movement.^[72] 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.^[73]

However, with the destruction of Brahmin monopoly over the services and introduction of adequate representation for other communities, anti-Brahmin feelings did not subside. 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. Sir P. Rajagopalachari, during his tenure as the Dewan of Travancore brought forth legislations to permit Dalits and Ezhava children in schools notwithstanding the vehement protests of the Malayali upper-castes.^[74] It was also due to his efforts that restrictions towards nomination of low-castes and untouchables to the Travancore State Assembly were removed.^[75] Chakravarti Rajagopalachari, during his tenure as the Chief Minister of Madras Presidency enacted an act similar to the Temple Entry Proclamation 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 civilisation^[76][77][78]

However, a detailed study of the history of Tamil literature proves this accusation wrong.^[79] The renowned Dravidologist Kamil Zvelebil, 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 civilisation and culture in the medieval and post-medieval periods.^[80][81]

Notable people[link]

Main Article – List of Iyengars

See also[link]

• Iyer
• Forward Castes
• Vishishtadvaita
• Divya Desam

Notes[link]

References[link]

• Ghurye, G. S. (1991). Caste and Race in India. Bombay: Popular Prakashan. ISBN 0-8364-1837-9. 
• The Modern part of an universal history from the Earliest Account of Time, Vol XLIII. London: Oxford University. 1765. 
• E. Gover, Charles (1871). The Folk songs of Southern India. Madras: Higginbotham & Co.. 
• Thurston, Edgar; K. Rangachari (1909). Castes and Tribes of Southern India Volume I – A and B. Madras: Government Press. 
• W. Clothey, Fred (2006). Ritualizing on the Boundaries: Continuity and Innovation in the Tamil Diaspora. University of South Carolina. ISBN 1-57003-647-0, ISBN 978-1-57003-647-7. 
• Zvelebil, Kamil (1973). The Smile of Murugan on Tamil Literature of South India. BRILL. ISBN 90-04-03591-5. http://books.google.com/?id=VF2VMUoY_okC&printsec=frontcover. 
• V. Zvelebil, Kamil (1992). Companion Studies to the History of Tamil Literature. BRILL. ISBN 90-04-09365-6. http://books.google.com/?id=qAPtq49DZfoC&printsec=frontcover. 
• Aiyangar, S. Krishnaswami (1919). Some Contributions of South India to Indian Culture. University of Calcutta. ISBN 81-206-0999-9. 
• E. V. Ramasami (27 March 1929). "Is this Nationalism?" (PDF). The Revolt. http://www.evrperiyar-bdu.org/downloads/evrspeach.pdf. 
• W. B. Vasantha Kandasamy, F. Smarandache, K. Kandasamy, Florentin Smarandache (1 December 2005). E. V. Ramasami's Writings and Speeches. American Research Press. ISBN 978-1-931233-00-2. http://books.google.com/?id=hgb-MKcsSR0C. Retrieved 2008-08-13. 
• Ghosh, G. K.; Shukla Ghosh (2003). Brahmin Women. Firma KLM. ISBN 81-7102-107-7. 
• Slater, Gilbert (1924). The Dravidian Element in Indian Culture. Ernest Benn. 
• Iyengar, P.T. Srinivasa (1929). History of the Tamils from the Earliest Times to 600AD. Asian Educational Services. 

Further reading[link]

• K. Rangachari (1931). The Sri Vaishnava Brahmins. 

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Geeta S. Iyengar (born December 1944, in Pune, Maharashtra, India), the eldest daughter of Yogicharya B.K.S. Iyengar, focuses her yoga teaching on women's health issues. Currently, she is the director of Ramamani Iyengar Memorial Yoga Institute (RIMYI) together with her brother Prashant S. Iyengar (b. 1949).^[1]

Teaching[link]

Geeta's focus is on specific anatomy and physiology of women. Specific asanas, pranayama and sequences are given for different stages in a woman's life including, menstruation, pregnancy, postpartum, menopause. Similar to her father, Geeta explains how yoga is used as a method to help relieve pain or suffering that can be seen in a variety of conditions relating to respiratory system, circulatory system, nervous system, muscles, epidermis, and mental conditions.^[2]

• Ramamani Iyengar Memorial Yoga Institute (RIMYI)
• United States
• Europe

Publications[link]

• Geeta Iyengar, Yoga: A Gem for Women, 2002 ISBN 978-0-931454-98-1
• Geeta Iyengar, Yoga in Action – Preliminary Course, 2000 ISBN 978-81-87603-01-6
• Bobby Clennell and Geeta Iyengar, The Women's Yoga Book: Asana and Pranayama for All Phases of the Menstrual Cycle, 2007 ISBN 978-1-930485-18-1

References[link]

• Geeta's Guide
• BKS Iyengar Official Site

B.K.S. Iyengar
Iyengar on his 86th birthday in 2004
Born	(1918-12-14) December 14, 1918 (age 93) Bellur, Karnataka
Occupation	Yoga teacher, author
Children	Geeta Prashant

This article contains Indic text. Without proper rendering support, you may see question marks or boxes, misplaced vowels or missing conjuncts instead of Indic text.

Bellur Krishnamachar Sundararaja Iyengar (Kannada: ಬೆಳ್ಳೂರ್ ಕೃಷ್ಣಮಾಚಾರ್ ಸುಂದರರಾಜ ಐಯಂಗಾರ್, Tamil: பெல்லூர் கிருஷ்ணமாச்சார் சௌந்தரராஜா ஐயங்கார்), (known as B. K. S. Iyengar) (born December 14, 1918, in Bellur, Kolar District,^[1] Karnataka, India) is the founder of Iyengar Yoga. He is considered one of the foremost yoga teachers in the world ^[2] and has been practicing and teaching yoga for more than 75 years. He has written many books on yoga practice and philosophy, and is best known for his books Light on Yoga, Light on Pranayama, and Light on the Yoga Sutras of Patanjali. Iyengar yoga classes are offered throughout the world, and it is believed that millions of students practice Iyengar Yoga.^[3]

He was awarded the Padma Shri in 1991, and the Padma Bhushan in 2002. In 2004, Iyengar was named one of the 100 most influential people in the world by Time Magazine.^[4][5]

Early years[link]

B.K.S. Iyengar was born into a poor Iyengar family. He was the 11th of 13 children of father Sri Krishnamachar, a school teacher, and mother Sheshamma. Iyengar's home village of Bellur, in Karnataka, was in the grips of the influenza pandemic at the time of his birth, leaving him sickly and weak. Throughout his childhood, he struggled with malaria, tuberculosis, typhoid fever, and general malnutrition.^[3] Iyengar's father died when he was 9 years old.

At the age of 15, Iyengar went to live with his brother-in-law, the well-known yogi Sri Tirumalai Krishnamacharya, in Mysore. There, Iyengar learned asana practice, which steadily improved his health.^[3]

With the encouragement of Krishnamacharya, Iyengar moved to Pune to teach yoga in 1937. He spent many hours each day learning and experimenting with various techniques. As his methods improved, the number of students in his classes increased and his reputation spread. In 1943, he married Ramamani, to whom he had been introduced by his brothers.^[3] Together they raised five daughters and a son: Geeta, Vanita, Prashant, Sunita, Suchita, and Savita.^[6]

Recognition by Krishnamacharya[link]

In an interview to Namarupa this is what BKS Iyengar said about Krishnamacharya’s endorsement of his teaching style^[7]:

“He [Krishnamacharya] never taught me much about teaching, but he saw me teach. In 1961, he came to Pune and was teaching my daughter and son. He taught them for many hours, but unfortunately they could not get what he was trying to show them. When I came up and asked what was wrong, my daughter told me what she did not understand about a posture. So, I explained to her, “You must stretch from this end to that end.” And immediately when Krishnamacharya saw this, he gave me a gold medal known as Yoga Shikshaka Chakravarti, which means “Emperor of Yoga Teachers, Teacher of Teachers.” He said I must teach like this and not just in private, but in public.”

International recognition[link]

In 1952, Iyengar befriended the famous violinist Yehudi Menuhin. Menuhin arranged for Iyengar to teach abroad in London, Switzerland, Paris and elsewhere. The popularity of yoga in the West can in large part be attributed to Iyengar.^[5]

In 1966, Light on Yoga was published. It eventually became an international best-seller and was translated into 17 languages. Often called “the bible of yoga,”^[2] it succeeded in popularizing yoga around the world. Light on Yoga was followed by titles on pranayama and various aspects of yoga philosophy. In total, Iyengar has authored 14 books.^[5]

In 1975, Iyengar opened the Ramamani Iyengar Memorial Yoga Institute in Pune, in memory of his late wife. He officially retired from teaching in 1984, but continues to be active in the world of Iyengar Yoga, teaching special classes and writing books. Iyengar's daughter, Geeta, and son, Prashant, have gained international acclaim as teachers.^[5]

In 2005, he visited the United States to promote his latest book, Light on Life, and to teach a special workshop at the Yoga Journal conference in Colorado.

In June 2011, he was presented with a commemorative stamp issued in his honour by the Beijing branch of China Post.^[8]

Bibliography[link]

• Iyengar, B.K.S. (1979). Light on Yoga. New York: Schocken. ISBN 0-8052-1031-8
• Iyengar, B.K.S. (1985). Light on Pranayama: The Yogic Art of Breathing. New York: Crossroad. ISBN 0-8245-0686-3
• Iyengar, B.K.S. (1985). The Art of Yoga. Boston: Unwin. ISBN 978-0-04-149062-6
• Iyengar, B.K.S. (1988). The Tree of Yoga. Boston: Shambhala. ISBN 0-87773-464-X
• Iyengar, B.K.S. (2002). Light on the Yoga Sutras of Patanjali. London: Thorsons. ISBN 978-0-00-714516-4
• Iyengar, B.K.S., Abrams, D. & Evans, J.J. (2005). Light on Life: The Yoga Journey to Wholeness, Inner Peace, and Ultimate Freedom. Pennsylvania: Rodale. ISBN 1-59486-248-6
• Iyengar, B.K.S. (2007). Yoga: The Path to Holistic Health. New York: Dorling Kindersley. ISBN 978-0-7566-3362-2
• Iyengar, B.K.S. (2009). Yoga Wisdom and Practice. New York: Dorling Kindersley. ISBN 0-7566-4283-3

References[link]

External links[link]

Wikimedia Commons has media related to: B. K. S. Iyengar

• The official Iyengar website (Includes biography and a worldwide directory of certified teachers).
• Blog covering Mr. Iyengar's 2005 US visit
• BBC World Service article and programme by Mark Tully
• Leap of faith(2008, Trivedi & Makim) Documentary about the life of BKS Iyengar