Vedam

A fellow TamBram writes about it; https://nereview.com/article/the-trials-of-subu-vedam.

The word Brahmin is mentioned 4 times in the non-paywall foreword.

Subu’s father was an academic, a physics professor and materials scientist at Penn State, who would have blended seamlessly with my parents’ friends in North Carolina, who were all vegetarian and spoke Brahminical Tamil with its idiosyncratic conjugations and vocabulary.

Dr. V

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formerly brown
formerly brown
10 hours ago

could not read the content. if it can be enlarged it will be good.

in the meanwhile i liked the reviews of ‘ A tale of two cities’, a never ending quarrel between vadagalai ( northern) and tengalai (southern) iyengars, about interpreting ramanujacharya’s teachings.

https://mylapore.substack.com/p/tamil-iyengarss-quixotic-squabbles?utm_campaign=post&utm_medium=web&triedRedirect=true

formerly brown
formerly brown
10 hours ago

from Mylapore enquirer, written by devanathan.
https://mylapore.substack.com/p/tamil-iyengarss-quixotic-squabbles?utm_campaign=post&utm_medium=web&triedRedirect=true

## this article is an extended excursion into the landscape of inherited memory, institutional neurosis, and civilizational exhaustion. We are using M.K. Sudharsan’s striking book, “A Tale of Two Cities”, to dissect a profound internal paradox: how one of India’s most philosophically sophisticated and highly literate communities spent centuries locked in bitter, microscopic schisms, only to watch the modern world quietly make their foundational arguments irrelevant. Whether you belong to this heritage by birth or observe it from a distance as a student of human history, this is a cautionary study in how civilizations misplace their priorities at the edge of history.##

the above deals with unending quarrel between vadagalai ( northern iyengars, affiliated to kanchi varadaraja temple) Vs thengalai (southern iyengars, affiliated to srirangam temple).

very interesting reading…

formerly brown
formerly brown
10 hours ago
Reply to  formerly brown

……The philosophical divide crystallized into two distinct schools of thought regarding the nature of human salvation and divine grace. The Vadakalai school, centered around Kanchipuram, turned its gaze northward to the Sanskrit corpus. They argued that liberation required an active, cooperative effort from the human being. This became known as the Markata Nyaya—the Monkey School. Just as a baby monkey must actively cling to its mother’s belly to be saved as she leaps across branches, the human athma (loosely translated as soul) must perform Prapatti (surrender) as an act of conscious will and maintain ritual, caste-based purity as a prerequisite for grace.
Conversely, the Thenkalai school, centered in the deep south around Srirangam, championed the Marjara Nyaya—the Cat School. In this view, the kitten does absolutely nothing; it cries, and the mother cat picks it up by the scruff of its neck and carries it to safety. Grace is unconditional, absolute, and requires no human prerequisite except the total cessation of resistance. To the Thenkalais, requiring human effort to “help” God save the soul was an insult to divine omnipotence.

Brown Pundits
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