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  Assignment -1 AYYANGARS: The   Brahmin population of South India is probably about four per cent of the whole, and Ayyangars, who are the followers of Ramanujacharya, constitute not more than ten per cent of these. ulturally they are principally Tamillians, though thousands are from Andhra Pradesh and have Telugu as their mother tongue. Tamil is as sacred to Ayyangars as Sanskrit, for it was in Tamil, the languages of the people, that the Alwars (the Vaishnava mystics who preceded Ramanuja) composed their hymns. Ramanujacharya (11 th  -12 th  century), who reinterpreted the Gita and the Upanishads, shared his Knowledge with all, preaching that God’s grace come to whoever made a sincere effort for it, even if he were an untouchable. The suffix ‘Ayyangar’ is of Sanskritic srcin, derived, like ‘Ayyar’ from Arya, a tittle used in ancient days to convey respect from Brahmins and Ksha triyas. ‘Ayyangar’ is a variant from of ‘Ayyar’ and is to be distinguished from it.   Orthodox Ayyangars were the ‘namam’. Trident-like marks in red and white sandalwood on their foreheads, but most of them wear it only on strictly religious or ceremonial occasions. They used to give their children names denoting their sectarian denomination, but this practice, too, is going out of fashion. The most permanent living Ayyangar is Chakravarthy Gajagopalachari (1878), the nonagerian statesman, who still influences the Indian political scene. Another famous Ayyangar was srinivasa Ramanujan (1887-1920), one of the greatest mathematicians of modern times. G. Parthasarathi, a former Indian C Brahmin Castes in India Brahmin Caste in India refers to the class of educators, law makers, scholars, priests and preachers of Dharma in Hinduism.  Assignment -1 representative at the UN and now Vice- Chancellor of Nehru University, is and Ayyangar. Many members of this community have enriched Carnatic music, among them “Poochi” Ayyangar, “Tiger” Varadachari and Ariyakudi Ramanuja Iyengar.   Tengali and Vadagalai: There are two principal schismatic schools among the following of Ramanuja called Tengalai (Southern sect) and Vadagalai (Northern sect). Although the younger generation do not care to display their separate identities, the more orthodox of them wear their distinctiveness on the forehead. The two different namas  are shown in the heading. During and before the lifetime of Ramanuja this difference in the Vaishnava insignia may not have symbolized any major differences in theological beliefs. It certainly came to assume significance in later times when distinction rather than unity became the fashion. The controversy arose when commentators of the 13 th  and 14 th  centuries came to emphasize a basic difference in their interpretations of the alwar’s concept of Prapatti (total surrender to God through love). The Tengalai protagonists argued that Parapatti was superior even to self-effort ( nirhetuka kripa ), while the Vadagalai sect argued that Ramanuja’s philosophy advocated Prapatti only in combination with self-effort in the form of religious and moral duties correctly performed Vedantadesika (14 th  century) championed the latter theory while Lokacharya and Saumya Jamatr Muni emphasized the overall superiority of Prapatti as a way to salvation. There are besides other minor points o fdifference between the two sects on the theory of karma and the individual soul’s status after salvation.  In course of time the two sects fell out so badly that even interdining and intermarriage among them came to be frowned upon. They quarreled over petty things like who should get precedence of honour in certain temples and whether the temple deity and the temple elephant should be given the one or the other insignia. This wuarrel went sometimes to such ridiculous extent as to involve the two sects in prolonged court litigation. In a couple of famous cases on record they went as far as the Privy Council, the highest appellate court during British days.  Assignment -1  The assignment on the world folklore  The sub castes of Hindu and their srcin Ayyangars Submitted to Professor. Dr. Vidya The Department of English Literature Submitted by Prudhvi kumar 12-EL-048 Loyola College.
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