Dear Madhuri and Mohan-I have a question that arises from your answer. What does the "ngar" portion have to do with Iyengar then? I know in Telugu it is common to call a person respectfully "ayya". I can understand the fact that Iyer may have come from this as maybe brahmins (when being called upon) were called "ayya" and the term stuck. So what place does this "ngar" have in the term "iyengar"? Is it just to specify that one is a vaishnav as opposed to a shaivaite or smartha? Or does it have some other significance? Also if this initially came from Telugu roots why are mostly Tamizh people using the terms?Please forgive me if I have made any mistakes in asking this.Jai Sriman Narayana!Manasa
Pattangi <danp@xxxxxxx> wrote:Date: Tue, 27 Sep 2005 03:38:16 -0600
From: Madhuri and Mohan <mmsagar@xxxxxxxxxxxxx>
To: hokrishna@xxxxxxxxx
Dear Sri Krishna,
This is in response to your e-mail on SriRangaSri asking for the meaning
of the term "Iyengar".
Contrary to popular belief, the term "Iyengar" is not a Tamil word, but
rather has its origins in ancient Telugu, This language had once been
very popular among scholars in South India, because of its larger
alphabet and heavy Sanskrit influence. The word seems to have been a
derivation of the root "Iy" (pronounced "eye"), which is same root for
the number five (Iydhu), which implies the five-fold set of activities
that are the center and fundamental foundation of the SriVaishnava way
of life. These are:
1. Da:sa - recognizing ourselves to be in the service of those who
are in service to the Supreme Being
2. Tha:pa - taking on the symbols of Sankha and Chakra to indicate
to ourselves and others that we are the sole property of the
Supreme Being
3. Pundra - donning the Supreme Being's Lotus Feet on our head and
other parts of our body to indicate that He is our only Protection
and Strength
4. Mantra - meditation on the Supreme Being in our heart through
contemplation on the Three Great Mantras as gifted to us by our
Acharya
5. A:ra:dhana - worship of the Supreme Being in His Form as the Deity
in our home and temples
It is unfortunate that over the past 100 or so years, the full meaning
of this sacred word has been forgotten, and is now just being considered
as being a title for a specific subsect of Brahmins. Because, when
properly understood, the use of this term can be of deep significance to
us in our lives, irrespective of our caste.
For a more detailed discussion on this, please click:
http://www.srivaishnavan.com/tomcat/srivaish5.html
I hope this helps.
Mohan
-----------------
srirangarAja charaNAmbhuja rAja hamsam
srimad parAnkusa padhAmbhuja brungarAjam|
sri bhattanAtha parakAla mukhAbhja mitram
srivatsachihnna saranam yathirAjameedE||
I pay homage to Sri Ramanuja, the swan who has chosen the Lotus Feet of Sri Ranganatha as his refuge;
who is collecting the pollen and nectar from the flower-like feet of Parankusa (NammAzhwAr);
who brightens like the sun the faces of Bhattanatha (PeriAzhwAr) and Parakala (Thirumangai AzhwAr), and
who is the refuge of Kuresa!
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