Mr Rajaram,
You admit when thoughts pour in omissions occur. Pages increases. Think " there
is tomorrow". You can leisurely write with out vomissions, posting limited
pages every day.
No member is very keenly interested in most of your rubbish postings. Only very
few read what you post with concentration. Always think "there is tomorrow"
and make interesting postings in nutshell.
Correcting all English mistakes in spelling, grammar and structure in your
language, please post either response or your posting. In forwards follow
eithic and add "Forward".
Gopalakrishan
On Tuesday, 28 May, 2024 at 09:49:58 am IST, Rajaram Krishnamurthy
<keyarinc...@gmail.com> wrote:
Sure Sivaramanji; when I start I think I will stop with limited pages; but as
thoughts pour in, it runs; so many omissions do occur; thank you ji for
reminding me of Pennathur, a great soul. Brahma Rayan was touched by Kalki and
then he wrote what you said today "ivaraip patri ezhdha innoru ponniyin selvan
ezhuda vendum." Brig Rajan is a course here in the military academy Let me do
as early as possible sir KR IRS 28524
On Mon, 27 May 2024 at 22:32, Madras Sivaraman <madras.sivara...@gmail.com>
wrote:
Very informative but you have omitted the great warrior brahmins of the
south.Raman Krishnan Iyer known as Brahmamarayan was the commanding general of
Rajaraja Chozha and who donated a lot to temples.His son Jagannathan Iyer later
commanded the armies of Rajendra Chola.Incidentally PS Sivaswamy Iyer of PS
School of Mylapore claimed he was the descendent of Raman Krishnan
Iyer.Subramania Swamy's great great grandfather commanded the Thanjavur army
and defeated the Muslim forces.In our time Major Parameshwaran the only
Recipient of the Param Vir Chakra from the south was also a kerala
Iyer.Gr.Captain Padmanabhan was the only recipient of double MVC was also an
Iyer.There are several in the US airforce as Fighter Pilots.Brig General Rajan
Retired of the USAF is one of them.You could do a story on this as it seems
you are living in the US.Regards
On Tue, 28 May, 2024, 07:46 Rajaram Krishnamurthy, <keyarinc...@gmail.com>
wrote:
SANATANA DHARMA PART 38 CONTD 27524 28524 K RAJARAM IRS
Iyer has several meanings inTamil and other Dravidian languages, often
referring to a respectable person.The Dravidian Etymological Dictionary lists
various meanings for the term suchas "father, sage, priest, teacher, brahman,
superior person, master,king" with cognates such as tamayan meaning "elder
brother" andsimply ai "lord, master, husband, king, guru, priest,
teacher,father". Linguistic sources often derive the words Ayya, Ayira/Ayyira
asPrakrit versions of the Sanskrit word Aryā which means 'noble'.In
ancienttimes, Iyers were also called Anthanar or Pārppān, though the usage of
the wordPārppān is considered derogatory in modern times. Until recent times,
KeralaIyers were called Pattars. Like the term pārppān, the word Pattar too
isconsidered derogatory.
Andanar enbor aravorTirukkural 2000 years before. அந்தணர் என்போர் அறவோர்மற்
றெவ்வுயிர்க்கும்
செந்தண்மை பூண்டொழுக லான். - 30)
எவ்வகைப்பட்ட உயிருக்கும் செவ்வையான அருளை மேற்கொண்டு நடப்பதனால், அந்தணர்
எனப்படுவோரே அறவோர் ஆவர்
ஆங்கிலம் (English)
Andhanar Enpor AravormatrRevvuyirKkum Sendhanmai Poontozhuka Laan
Ascetics are called men ofvirtue For they assume the role of mercy for all that
live.
It is also interpreted as AM+THAZHAL=virtuous agni .
Paarppanar : புறநானூறு 9, பாடியவர்: நெட்டிமையார், பாடப்பட்டோன்: பாண்டியன்
பல்யாகசாலை முதுகுடுமிப் பெருவழுதி, திணை: பாடாண், துறை: இயன் மொழி
“ஆவும், ஆன் இயல் பார்ப்பன மாக்களும்,
பெண்டிரும், பிணியுடையீரும் பேணித்
தென்புல வாழ்நர்க்கு அருங்கடன் இறுக்கும்
பொன் போல் புதல்வர்ப் பெறாஅதீரும்,
எம் அம்பு கடி விடுதும், நும் அரண் சேர்மின்” என 5
அறத்து ஆறு நுவலும் பூட்கை மறத்தின்,
கொல்களிற்று மீமிசைக் கொடி விசும்பு நிழற்றும்
எங்கோ வாழிய, குடுமி, தங்கோச்
செந்நீர்ப் பசும்பொன் வயிரியர்க்கு ஈத்த,
முந்நீர் விழவின் நெடியோன் 10
நன்னீர்ப் பஃறுளி மணலினும் பலவே!
Puranānūru 9, PoetNettimaiyār sang for Pandiyan Palyākasālai Muthukudumi
Peruvazhuthi, Thinai:Pādān, Thurai: Iyan Mozhi
He announces in a righteousmanner, “Cows, Brahmins(word used is parppanar) with
the nature of cows, women, those whoare sick, and those living in the southern
land with no gold-like sons toperform precious last rites, take refuge! We are
ready to shoot volleys of arrows!” May he with martial courage,whose flags
flying on his murderous elephants throwing shadows on the sky, our king Kudumi,
(tuft) live for long, more days than thenumber of sands on the banks of Pakruli
River {Kumarikandam) with fine water,where his ancestor Nediyōn celebrated
ocean festivals, and gave musiciansfresh, reddish gold gifts!
In Deivathil Kural, Maha Periyavasays,”because the vedic Brahmin can see
far side of the things to happen werecalled as PAARPPANAN (ONE WHO MAY
PERCEIVE). (TODAY VEERAPANDIYAN SPEAKS ILL OFTHAT WORD)
First-generation descendants of Mysore S.Ramaswamy Iyer. Ramaswamy Iyer
migrated from Ganapathy Agraharam to Mysore inthe 19th century and served as
the first Advocate-General of Mysore
Over the last few centuries,many Iyers have migrated and settled in parts of
Karnataka. During the rule ofthe Mysore Maharajahs, many Iyers from the then
Madras province migrated toMysore. The Ashtagrama Iyers are also a prominent
group of Iyers in Karnataka. Iyershave also been resident of the princely state
of Travancore from ancient times.The Venad state (present Kanyakumari district)
and the southern parts of Keralawas part of the Pandyan kingdom known as Then
Pandi Nadu. There were also manyIyers in Venad which later on grew to be the
Travancore state. The old capitalof Travancore was Padmanabhapuram which is at
present in Kanyakumari district.There has also been a continuous inflow from
Tirunelveli and Ramnad districtsof Tamil Nadu which are contiguous to the
erstwhile princely state ofTravancore. Many parts of the present Tirunelveli
district were even part ofthe old Travancore state. These Iyers are known today
as Trivandrum Iyers. Someof these people migrated to Cochin and later to
Palakkad and Kozhikodedistricts. There were also migrations from Tanjore
district of Tamil Nadu toPalakkad. Their descendants are known today as
Palakkad Iyers. These Iyers arecollectively now called as Kerala Iyers.
According to the Buddhist scriptureMahavamsa, the presence of Brahmins have
been recorded in Sri Lanka as early as500BC when the first migrations from the
Indian mainland supposedly took place.Currently, Brahmins are an important
constituent of the Sri Lankan Tamilminority. Tamil Brahmins are believed to
have played a historic role in theformation of the Jaffna Kingdom. Apart from
South India, Iyershave also migrated to and settled in places in North India.
Iyers have manysub-sects among them, such as Vadama, Brahacharnam or
Brahatcharanam, Vāthima,Sholiyar or Chozhiar, Ashtasahasram, Mukkāni, Gurukkal,
Kāniyālar andPrathamasāki. Each sub-sect is further subdivided according to the
village orregion of origin.A Tamil Smartha Brahmin holy man engaged in
Siva-worship. Hisbody is covered by coat and chains made of Rudrāksha beads.
Iyers, like allother Brahmins, trace their paternal ancestry to one of the
eight rishis orsages. Accordingly, they are classified into eight gotras based
on the rishithey have descended from. A maiden in the family belongs to gotra
of herfather, but upon marriage takes the gotra of her husband.
Tamil Brahmins (Iyers and Iyengars)in traditional veshti and
angavastram at a convention of the Mylai TamilSangam, circa 1930s
Iyer men traditionally wearveshtis or dhotis which cover them from waist to
foot. These are made of cottonand sometimes silk. Veshtis are worn in different
styles. Those worn in typicalBrahminical style are known as panchakacham (from
the sanskrit terms pancha andgajam meaning "five yards" as the length of the
panchakacham is fiveyards in contrast to the veshtis used in daily life which
are four or eightcubits long). They sometimes wrap their shoulders with a
single piece of clothknown as angavastram (body-garment). In earlier times,
Iyer men who performedausterities also draped their waist or chests with deer
skin or grass. Thetraditional Iyer woman is draped in a nine-yard saree, also
known as madisār.
In ancient times, Iyers, along withIyengars and other Tamil
Brahmins, lived in exclusive Brahmin quarters of theirvillage known as an
agrahāram. Shiva and Vishnu temples were usually situatedat the ends of an
agrahāram. In most cases, there would also be a fast-flowingstream or river
nearby.A typical agrahāram consisted of a temple and a streetadjacent to it.
The houses on either side of the street were exclusivelypeopled by Brahmins who
followed a joint family system. All the houses wereidentical in design and
architecture though not in size.With the arrival of theBritish and commencement
of the Industrial Revolution, Iyers started moving tocities for their
sustenance. Starting from the late 19th century, theagrahārams were gradually
discarded as more and more Iyers moved to towns andcities to take up lucrative
jobs in the provincial and judicial administration.
Upon India's independence in 1947,they tried to consolidate their
hold on the administrative and judicialmachinery. Such a situation led to
resentment from the other castes in TamilNadu, the result of this atmosphere
was a "non-Brahmin" movement andthe formation of the Justice Party. Periyar,
who took over as Justice PartyPresident in the 1940s, changed its name to
Dravida Kazhagam, and formulatedthe view that Tamil Brahmins were Aryans as
opposed to non-Brahmin Tamils whowere Dravidian. The ensuing anti-Brahminism
and the rising unpopularity of theRajaji Government left an indelible mark on
the Tamil Brahmin community endingtheir political aspirations. In the 1960s the
Dravida Munnetra Kazhagam(roughly translated as "Organisation for Progress of
Dravidians") andits subgroups gained political ground on this platform forming
stateministries, thereby wrenching control from the Indian National Congress,
inwhich Iyers at that time were holding important party positions. Today,
apartfrom a few exceptions, Iyers have virtually disappeared from the
politicalarena.
KeralaIyers, like the Iyers of Tamil Nadu and the Nambudiris of
Kerala,belonged to the Pancha-Dravida classification of India's Brahmin
community.They mostly belonged to the Vadama and Brahacharanam sub-sects. Iyers
wereusually not recruited as the priest (shanthi) in Kerala temples which
followedTantric rituals. So Iyers being Vedic scholars built their own temples
in theirAgraharams to conduct pooja, since they followed different rituals and
not theTantric rituals of the Nambudiris.Where ever they settled, the Kerala
Iyerslived together in communities. The settlement consisting of array of
houses andother amenities developed by Tamil Brahmins in Kerala came to be
known asAgraharam as in other parts of South India. Each Agraharam consist of
two rowsof houses facing each other. There is no courtyard but only common
street.Several such Agraharams together form an organization called"Samooham".
There existed 95 Agraharams in Kerala where Brahminslived in peace, with unity,
equality and simplicity.
The Palakkad Iyers were greatly affected bythe Kerala Agrarian Relations
Bill, (repealed in 1961 and substituted by TheKerala Land Reforms Act, 1963)
which abolished the tenancy system.
Raja in retaliation broughtin Tamil Brahmins and settled them in 64 settlements
around Palghat, grantingthem lands and privileges and allowing them to perform
rights in Palghattemples. But Logan goes on to explain further the connection
established evenearlier between the Palghat Raja and the Pattars - One account
states that they(Palghat Rajas or Achans) are descendants of one of the Pandyan
Kings ofMadura, however this may be, the family has for some reason or other
lostcaste. There are various stories current as to how this happened, and
amisalliance with a woman of the Malabar caste on the part of the reigning
chiefis the generally credited origin of the fact. It appears to have taken
placepreviously to the first influx of East Coast Brahmins (Pattar) into
Palghat,for water, which, from the hands of the polluted Raja, would have
conveyedpollution to the recipient, was not used in conferring grants of land
to thePattar and flour, a non polluting substance, it is said, was used
instead. Landgrants were thus made; it is said, to 96 Pattar villages or
agraharams inPalghat.
According to theShashibhooshan's, the word agraharam has various etymological
meanings. Itindicates the conglomeration (haram) of the first among the four
varnas(castes). Agraharam also indicates a cluster of houses with a temple of
Shivaon the agram (extreme tip) of the street. Agraharams are inherently
inhabitedby the Brahmins.
Logan in his Malabar Manual,lists the 19 gramam’s of Palghat being Kalpathi,
Pazhaya Kalpati, Chatapuram,Govindarajapuram, Vaidyanathapuram, Kumarapurama,
Lakshminarayanapuram, Mukka,Chokkanathapuram, Puttamkurichi, Sekharipuram,
Ramanathapuram, Tarekad,Vadakkanthara, Noorni, Nellisheri, Thondikulam,
Pallipuram, Tirunellayi. Mukkaiis where the rivers of Palayar, Walayar and
Malayar unite to form the KalpathyRiver. Out of the 18-19 gramams in Palakkad,
Thirunellai and Pallipuram aresettled by Vaishnavites, whereas the rest by
Saivaites. It is also said thatmigrants from Madurai established themselves
first near Chokkanathapuram, andthose from Pollachi and Dindigul established
the villages of Kollengode,Koduvayur, Chittoor, and Thattamangalam which were
nearer to their travelroute. Sekharipuram, was perhaps founded by migrants
originating from thevillage of the same name near Tanjore (It is also possible
for Sekharipuram tohave been named after Rajashekara Varma of Palghat). Those
from VaitheeswaranKoil called their village as Vaidyanatha puram, those from
Madurai called theirvillage as Chokkanathapuram , those from Champa called
their village as Chempaiand so on. But then, Pallipuram as the name itself
indicated, the existence ofeither a Moslem mosque or a Jain temple in the past,
perhaps the latter, andNoorni as a word is also considered to be non-Hindu.
The Kalpathi stone inscription and Prof SV Venkateshwara’s conclusions.
Kalpathi or Kalpathy also known as Dakshin Kasi or the 'Varanasi of theSouth is
an early Tamil Brahmin settlement (agraharam) is close tothe Olavakkot ( Now
called Palghat) railway station. Like before we will startwith a legend. Until
the turn of the last century, an Iyer widow was neverallowed to remarry. Once
her husband dies, an Iyer woman had to tonsure herhead. She had to remove the
kunkumam or the vermilion mark on her forehead, andwas required to smear her
forehead with the sacred ashes. Well one such widowtracing the route of
Kannagi, ventured out to Cheranad around the early decadesof the 15 th century.
She was obviously wealthy, for she carried with her some1,400 panams –
presumably in gold and naturally did not want to have anythingto do with her
punya bhumi.gold Legend has it that this Lakshmi Ammal, a widowof Sekharipuram
(Ammal, brought the Shiva Lingam from Kasi (Varanasi) duringher visit to that
holy place.) and gave the prince Ittikombi Achan, 1320 ofthose gold coins in
1424-25 AD and requested him to consecrate the Siva Lingamand construct a
temple on the banks of Nila River. Legends also say thatLakshmi Ammal handed
over the responsibility of managing the temple affairs.While the involvement of
the king is confirmed, the donor is still a legend.
The temple, regarded as oneof the oldest in Malabar is also known as Kundukovil
and of course as mentionedpreviously, Dakshina Kashi. The temple houses the
deities of Lord Shiva and hisconsort, Parvati, who is worshipped as Visalakshi.
The temple as such is builton the banks of the Kalpathy River a tributary of
the NIla or Bharathapuzha,and surrounded by New Kalpathy, Old Kalpathy,
Chathapuram and Govindarajapuram.The Kalpathy temple is linked to the Kasi
Viswanatha Swami Temple, because themain deity here is Lord Siva and the temple
is on the banks of river Kalpathy,like Kasi on the banks of river Ganges. This
is the reason for the saying,Kasiyil Pathi Kalpathy, that is, half of Kasi is
Kalpathy. Towards the end ofthe year, the PI’s come back on vacation with
trainloads of relatives topartake in the Ratholsavam or the chariot festival.
The Kalpathy car festivalis one of the biggest festivals of Malabar and a
week-long Carnatic musicfestival, in which leading musicians perform, precedes
the car festival.
Kalpathy and the other 18Agraharams in the town are usually spruced up for the
festivities. The templesand the houses in the Agraharams are all decked up and
it is usually anoccasion for family reunion. People who have continued their
modern day migrations,in search of jobs and livelihood return for the Kalpathy
Ratholsavam, whichmarks the beginning of the six-month-long car festivals in
the temples of the98 Agraharams in the district. Kalpathy also got into the
news for wrongreasons during the self-respect movement period 1924-26 when
caste rivalriestook place in South India.
During the rule of Travancorekings, many Iyers (Tamil Brahmins) migrated to
Thiruvananthapuram. Tamil Iyersmigrated mostly from Tirunelveli to
Thiruvanathapuram. The ancestors of theThiruvananthapuram Iyers were brought
from “Brahmadesam" (a village inAmbasamudram Taluk of Modern day Thirunelveli
District in Tamil Nadu) by theTravancore Kings, to take part in the “Mura
Japam” ritual of SriPadmanabhaswamy temple. The Mura Japam ritual is a ritual
where Brahmins withSanskrit Veda knowledge participate. The migration continued
for decades, andthus Iyer population is concentrated around this temple
inThiruvananthapuram.They were given agraharams around the temple and the
fort,as well as in Karamana Agraharam and Chalai Agraharam
The Chitpavans are also known asKokanastha Brahmin. Theetymology of
their name is given in a legendary myth of the chaptercitpāvanabrāhmaṇotpattiḥ
i.e. “Origin of the Citpāvan brahmins” in the HinduSanskrit scripture
Sahyadrikhanda[a] of the SkandaPurana. According to this chapter,
Parashurama,the sixth incarnation ofGod Vishnu, who could not find any Brahmins
in Konkan to perform rituals forhim, found sixty fishermen who had gathered
near a funeral pyre near the oceanshore. These sixty fishermen families were
purified and Sanksritized toBrahminhood. Since the funeral pyre is called Chita
and pure as pavana, thecommunity was henceforth known by the name Chitapavan or
"purified at thelocation of a funeral pyre". However, 'Chita' also means 'mind'
inSanskrit and the Chitapavans prefer "pure of mind" instead of"pure from the
pyre". One scholar suggests that the author of thecurrent version was a
Deshastha Brahmin and there were earlier suggestions ofsimilarity with the
Sadbodhacintāmaṇi published by the community of goldsmithsfrom Bombay. Madhav
Deshpande(2010) rejects these suggestions because it isinconceivable that a
Deshastha brahmin would write a "pro-Saraswat"text as there was dislike of the
Gaud Saraswats of the west coast of India bythe Deshasthas as well as the fact
that the Deshastha , Chitpavans and KarhadeBrahmin unanimously rejected the
Brahmin status claim of the Gaud SaraswatBrahmins (Shenvi) of the western coast
of Maharashtra. The Kulavruttanta of theKhare (Chitpavan) family prefers a
modified version of the scripture. Theystate that fourteen dead-bodies were
purified by Parshurama. Since"Chiplun pleased Paraśurāma’s heart", the Brahmins
of that placereceived the name cittapāvana.
In ancient times, the Chitpavans wereemployed as messengers and spies.
Later, with the rise of the Chitpavan Peshwain the 18th century they began
migrating to Pune and found employment asmilitary men, diplomats and clerks in
the Peshwa administration. A 1763–64document shows that at least 67% of the
clerks at the time were Chitpavans.
Vaishnava: Pancharatra and VaikhanasaBrahmanulu: Among the
Vaishnavities, thestrict vegetarians and highly educated people also are given
the approximatestatus of brahmins in Andhra Pradesh. They adhere to either the
medievalTenkalai or Vadakalai and Agaama scriptures. One section follows
Vaikhanasascriptures and other the Pancharaatra, dealing mainly with temple
ritual. Theyrun large temple establishments very efficiently. They rose to
prominenceduring Vijayanagar times. They are followers of panchasanskara,
ekayanayajussakha and katyayanasutra. TheseVaishnavite Brahmins are spread
mainly in Karnataka and Andhra, and to someextent in Tamilnadu also.
Vaikhanasa subcaste belongs to this group. The great Vaishnavite reformers
likeRamanujacharya, Ramananda (north India), Madhva (all over south
India),Vallabhacharya (found among velanadu, gujarat, rajasthan and UP),
Nimbaarka,etc. Not all the followers of theseVaishnavite reformers are
Brahmins. Someof these Vaishnavites include Acharis, Iyengars and velanadu
vaideekulu. TheseVaishnavas are also known as Andhra Vaishnava.
They rely on the doctrines laid down in themedieval scriptures (agamas).
Many of the famous temple establishments likeTirupati and Ahobilam are run per
vaishnavite agamic canons. The big heartedRaamanuja fought against caste
distinctions and gathered under his doctrine,people from all walks of life and
caste and religion and occupation and saidhenceforth they shall be known as one
community. Thus he created the Iyengarcommunity, and told them to always work
for reform of society. Some of theearlier vaishnava and bhagaavata adherents
also merged into the iyengars. Laterthere was a large immigration of Ramaanandi
vaishnavas from north India andanother large migration from Gujarat. While they
too merged, slight differencesarose.
The great Raamanujaspecifically included among his followers sc's, tribals,
immigrant foreignsoldiers, arabs and turks, destitutes women, jains, etc.
Raamanuja's effortsare glossed over by modern pseudo-secular writers. Ramanuja
and his later disciples running themovement, certainly saw to it that there was
no more exclusivism of castegroups inside the community. All the same it
appears they made sure that thebrightest were selected as iyengars,
evangelizers of vaishnavism, without anyregard to their former caste or other
origins. It is however true, after somecenturies this reformist movement became
just another caste, not quite sureabout its place in the hierarchy.
The immense and lastinginfluence of Raamanuja is probably not realised by many
Indians. Here are somedirect and indirect descendants of his thought: ---the
entire actual livevaishnava tradition of today, and including offshoots and
modifications and themovements heavily influenced like those of Raamananda
Kabir Ravidas NanakTulsidas Vallabhacharya Nimbaarka Madhvacharya Raghavendra
Chaitanya Ramdas....even recent reformers like Phule and isckon and others
It seems many jains also merged withvaishnavites, just like in an earlier
era buddhists shifted to various sects ofsaivism. His followers also took up
the spread of education, whose effect whichlasts to this day. The vaishnavite
communities in Andhra Pradesh have a markedbent towards education, literature
and performing arts like music and dance.
The Madhvaas datefrom the recent reform activities of Madhvacharya
(somewhere in the 12thcentury) also of the vaishnava sampradaya , and they were
prominent in the lastdays of Vijayanagar (1500's) . A famous guru of the line
was Raghavendraswami.(They are found all over karnataka, south Maharashtra,
Tamilnadu as well asAndhra). Their roots include a strong marathi one, and a
north Indianconnection as well.
Iyengars are an of shoot of the Iyers. ButIyer didn't originally mean
Smartha Brahmana. Iyer originally just denotedpeople of the highest jati
(subcaste) of the Brahmana varna (caste). Then afterthe time of Adi
Shankaracharya the Smartha philosophy became popular amongIyers. (Smarthas
technically worship five gods whom they believe aremanifestations of Ishvara,
but in practical terms they're often calledShaivite, both because Ishvara is
usually considered to be synonymous withShiva and because Shiva is the god that
they typically worship more than theother four. Also note that Smartha
originally meant "follower ofSmriti", and in that sense pretty much all Hindus
in the Kali Yuga areSmartha, but I'm using it in the modern sense of the
Smartha philosophy of AdiShankaracharya.)
And then after the time ofRamanujacharya, Iyers who converted to his Sri
Vaishnava philosophy startedcalling themselves Iyengar. And so since pretty
much all the Vaishnava Iyers(other than non-Visitadvaita Vaishnavas) were
calling themselves Iyengars, theones that still called themselves Iyers were
the Smartha Iyers, so the term"Iyer" eventually became synonymous with "Smartha
Brahmanas ofthe highest subcaste", which is the current meaning of the word.
K Rajaram IRS 27524 28524 to be contd
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