How to retain our left out community???

[tks]

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Sri Balasubramani,

Despite your best attempts to get the thread focused and unified, I know it is hard to keep it that way

There are legitimate questions and concerns on which a thoughtful discussion and debate is possible. One has to just ignore posts that cause distraction.

1. What is the definition of TB community?

My assumption is that it refers to the the worldwide community of people that call themselves TB regardless of their specific cultural practices . If it is restrictive then we have to define the restriction and the basis for such a restriction.

2. What cultural practices are considered as defining the TB community?

I think icons of the past practices need not be associated as defining today's TB community. Kudumi and other hairdo are symbols of certain ritualistic practices. Such icons are expected to evolve over time. However the underlying basis for past practices need to be understood and practiced for one to claim to belong to the TB community in my view.

a. Though the term brahmin is but a mere caste tag, there must be an intent to strive for one having the Brahmin tag to live up the expectations of Varna definition of Brahmin (which is not based on birth but only Guna composition). If the caste tag is a mere entitlement to feel superior such thinking is adharmic and will atrophy over time. However if the Brahmin tag is considered a responsibility towards the society, then there is a basis. Kanchi Acharya was alluding to this in his speeches (from the references you cited)

b. Must have working knowledge of Tamil.One can strive to learn Tamil at any age.

c. Translate past practices to today's practices based on the underlying significance - e.g., Madi (Physical cleanliness, one aspect of Shoucham) can be accomplished with washing clothes at home using a machine, Do sandhyavandanam at least once a day after understanding the significance of the ritual, stop thinking of upanayanam functions as just a photo-op etc , Spend time learning, teaching and helping others, work towards the welfare of the society etc . There is no need to do all the fire rituals every day but doing Nithya karmas with full understanding is enough. It is possible to translate the best aspects of past practices to today's world while retaining the basis of the underlying significance. The list here is not complete. All festivals and rituals practiced have deep significance and it is possible to translate them to practices in today's world.


2. In terms of 'retention of left out community' who are considered to have already left?

a. Those that have embraced other life styles and do not think themselves as TB
b. Those that are clueless about Nirthya Karmas and their significance . Such people put the practices down often without any understanding.
c. Those that do not have any interest to strive to live up to the definition of Varna Brahmana (Chapter 18 B. Gita verses lays out the expectations)
d. Those that do not subscribe to the principle of 'Ahimsa paramo-dharma'. This means those that have embraced meat eating (since options for veggie meals are available) and drinking alcohol (and using drugs)

3. Children of TB and other caste spouse - are they considered TB

My opinion is a minority opinion. I think if they strive to live up to items in #2 above then they are considered TB

4. What if our job functions is not oriented for Satvik lifestyle?

In today's world we are not isolated to doing only Varna related work. So whatever needs to be done to make a living has to continue. If one is an Army they have to kill in a battle. It is not what we do that is material, but how we do it. To me I think of my work as yet another Nithya Karma and I do what is needed (including firing people if need be) for the overall betterment of my organization.

5. why save TB community ?

There is no need to 'save ' any community. It is not up to our whim to save anything. All we can do is to be align our lives with Dharma . Cultural practices that are rooted in Dharma will sustain automatically.

If TB community does not have any intent to live up to the benefit of the rest of society and do not want to live up to the high bar set in the Varna definition, there is nothing to save

6. Can the above thinking apply to other non-brahmin castes?

It is possible but each of us have our svadharma and similar translations are possible

7. How do we accomplish this retention?

My suggestion is to host a worldwide conference of TB somewhere in deep south like Thanjavur to have a open discussions as to what it means to preserve valuable tradition for betterment of the world at large.

Once there is clarity, it is possible to use technologies to enhance the communications such as Twitter, facebook, linked in groups, data bases, governing organization that is elected etc

 

[prasad1]

You have no business to call any one as Scoundrels in this Forum. It is a public Forum where one should know how to maintain etiquette, manners, decency and decorum.

And I am against unsolicited advice from any one.

For your information:
[h=2]Simple Definition of scoundrel[/h]

• : a person (especially a man) who is cruel or dishonest.
  
  

Most politicians qualify for that tag.

So stop acting high and mighty, worse things are called in public forum.
Every time you post a comment about Krishji, or anybody living in Delhi, think about your own advice and refrain from doing so. Like you said it is open forum, and you are getting others opinion whether you specifically solicit it.
I am not gong to leave it at that.
Now that TKSji has summarized all the requirements for TN, that I have been asking. Let us go with that.

 

[V.Balasubramani]

For your information:
Simple Definition of scoundrel

• : a person (especially a man) who is cruel or dishonest.

Most politicians qualify for that tag.

So stop acting high and mighty, worse things are called in public forum.
Every time you post a comment about Krishji, or anybody living in Delhi, think about your own advice and refrain from doing so. Like you said it is open forum, and you are getting others opinion whether you specifically solicit it.
I am not gong to leave it at that.
Now that TKSji has summarized all the requirements for TN, that I have been asking. Let us go with that.

It is a Forum and the thread is in G.D.,

And there is lively debate on a subject is going on with participation of senior members.

You just poke your nose and pass comments using parliamentary words. You are supposed to set an example to others to follow.

But you just try to deviate the well-established standard that is being followed in an elite group and use inappropriate word which could have been well avoided.

Now, you come here again to justify your act and have taken to trouble of explaining the definition of scoundrel to me.

I am not going to leave it.

I am not in agreement with whatever your say. But mind that I will be using such inappropriate words while replying your postings since you asked for it.


P.S: Start your own Blog and define the politicians whatever language you wish.

 

[V.Balasubramani]

Sri Balasubramani,

Despite your best attempts to get the thread focused and unified, I know it is hard to keep it that way

There are legitimate questions and concerns on which a thoughtful discussion and debate is possible. One has to just ignore posts that cause distraction.

1. What is the definition of TB community?

My assumption is that it refers to the the worldwide community of people that call themselves TB regardless of their specific cultural practices . If it is restrictive then we have to define the restriction and the basis for such a restriction.

2. What cultural practices are considered as defining the TB community?

I think icons of the past practices need not be associated as defining today's TB community. Kudumi and other hairdo are symbols of certain ritualistic practices. Such icons are expected to evolve over time. However the underlying basis for past practices need to be understood and practiced for one to claim to belong to the TB community in my view.

a. Though the term brahmin is but a mere caste tag, there must be an intent to strive for one having the Brahmin tag to live up the expectations of Varna definition of Brahmin (which is not based on birth but only Guna composition). If the caste tag is a mere entitlement to feel superior such thinking is adharmic and will atrophy over time. However if the Brahmin tag is considered a responsibility towards the society, then there is a basis. Kanchi Acharya was alluding to this in his speeches (from the references you cited)

b. Must have working knowledge of Tamil.One can strive to learn Tamil at any age.

c. Translate past practices to today's practices based on the underlying significance - e.g., Madi (Physical cleanliness, one aspect of Shoucham) can be accomplished with washing clothes at home using a machine, Do sandhyavandanam at least once a day after understanding the significance of the ritual, stop thinking of upanayanam functions as just a photo-op etc , Spend time learning, teaching and helping others, work towards the welfare of the society etc . There is no need to do all the fire rituals every day but doing Nithya karmas with full understanding is enough. It is possible to translate the best aspects of past practices to today's world while retaining the basis of the underlying significance. The list here is not complete. All festivals and rituals practiced have deep significance and it is possible to translate them to practices in today's world.


2. In terms of 'retention of left out community' who are considered to have already left?

a. Those that have embraced other life styles and do not think themselves as TB
b. Those that are clueless about Nirthya Karmas and their significance . Such people put the practices down often without any understanding.
c. Those that do not have any interest to strive to live up to the definition of Varna Brahmana (Chapter 18 B. Gita verses lays out the expectations)
d. Those that do not subscribe to the principle of 'Ahimsa paramo-dharma'. This means those that have embraced meat eating (since options for veggie meals are available) and drinking alcohol (and using drugs)

3. Children of TB and other caste spouse - are they considered TB

My opinion is a minority opinion. I think if they strive to live up to items in #2 above then they are considered TB

4. What if our job functions is not oriented for Satvik lifestyle?

In today's world we are not isolated to doing only Varna related work. So whatever needs to be done to make a living has to continue. If one is an Army they have to kill in a battle. It is not what we do that is material, but how we do it. To me I think of my work as yet another Nithya Karma and I do what is needed (including firing people if need be) for the overall betterment of my organization.

5. why save TB community ?

There is no need to 'save ' any community. It is not up to our whim to save anything. All we can do is to be align our lives with Dharma . Cultural practices that are rooted in Dharma will sustain automatically.

If TB community does not have any intent to live up to the benefit of the rest of society and do not want to live up to the high bar set in the Varna definition, there is nothing to save

6. Can the above thinking apply to other non-brahmin castes?

It is possible but each of us have our svadharma and similar translations are possible

7. How do we accomplish this retention?

My suggestion is to host a worldwide conference of TB somewhere in deep south like Thanjavur to have a open discussions as to what it means to preserve valuable tradition for betterment of the world at large.

Once there is clarity, it is possible to use technologies to enhance the communications such as Twitter, facebook, linked in groups, data bases, governing organization that is elected etc

Thanks tks Ji,

A thoughtful posting indeed.

Despite your busy schedule and everything, it is really great to see members coming here and contributing their thoughts. Nice indeed. Good going.

Keep it up Sir,

 

[renuka]

Misunderstandings can be avoided if we read words used in the context it was written in.

Some words actually sound harsh mainly due to of previous misuse of the word in the wrong context.

Words like Scoundrel are actually not 4 letter words or even abusive..it just denotes a higher degree of cruelty or dishonesty.

But its just that since in society people tend to use this word to abuse each other and it wrongly became a swear word.

Just like the word Bitch..it just means a Female Canine(Dog) but it has become an abusive.

The problem is not really in any word..its just its application that become problematic.

If we look at everything from a technical point of view there is no need to even get worked up and launch an attack..so Prasad ji and Bala sir..cool it guys..just be your usual selves where both of you are at the opposite end of the spectrum yet color up forum with beautiful hues.

 

[V.Balasubramani]

Misunderstandings can be avoided if we read words used in the context it was written in.

Some words actually sound harsh mainly due to of previous misuse of the word in the wrong context.

Words like Scoundrel are actually not 4 letter words or even abusive..it just denotes a higher degree of cruelty or dishonesty.

But its just that since in society people tend to use this word to abuse each other and it wrongly became a swear word.

Just like the word Bitch..it just means a Female Canine(Dog) but it has become an abusive.

The problem is not really in any word..its just its application that become problematic.

If we look at everything from a technical point of view there is no need to even get worked up and launch an attack..so Prasad ji and Bala sir..cool it guys..just be your usual selves where both of you are at the opposite end of the spectrum yet color up forum with beautiful hues.

Doctor Mam,

That earns a 'Thump up' to you though you have a bagful at your credit.

 

[vgane]

The Acharya who is Acharya for Tanjore District Smarthas is my Acharya.

I reiterate that Kanchi Seer meant Vaideegam as Shastrigal profession.

Even if he had meant Shastrigal profession,(which I don't think so) has Paramacharya committed a sin or crime by exhorting Brahmins to do Vaideegam?

 

[Vaagmi]

In Samkshepa Dharma Shastram (of which I have a copy here), on the short chapter about chudakaranam, there is a quote from Apasthambar about it, and when it is to be done.

For an online link, refer this : https://en.wikipedia.org/wiki/Chudakarana

Apart from that, you could place a trunk call to your acharya (ahobilam or andavan) and ask if a brahmins is supposed to have a shikha.

I am amused to read the last sentence of the quoted post. I leave it at that and move. I have a scorching reply but hold it back for the present.

My question is not yet answered. Chudakarana is the first mundan ceremony after birth. Nothing is said in the link about a Brahmin having a kudumi for ever. If samkshepa (or the expanded variety) of the dharma shastra is available please give us here the quote which gives the edict that kudumi and Brahmin should remain inseparable so that members here can accept it and move ahead to the next question.

 

[auh]

I am amused to read the last sentence of the quoted post. I leave it at that and move. I have a scorching reply but hold it back for the present.

My question is not yet answered. Chudakarana is the first mundan ceremony after birth. Nothing is said in the link about a Brahmin having a kudumi for ever. If samkshepa (or the expanded variety) of the dharma shastra is available please give us here the quote which gives the edict that kudumi and Brahmin should remain inseparable so that members here can accept it and move ahead to the next question.

Lest the world tremble at the reply

I think you are evading the question by casting doubts on the statement itself. AFAIK and heard from elders and vadhyars from a large circle, kudumi is a must. There was even a separate "kudumi kalyanam" in olden days. This is the brahmins' practice and any true brahmin worth his salt would swear by it.

Well, I have no qualms if you think that kudumi is not a must for brahmins. It appears that this was not the case with brahmins of yore.

I know very well the symptoms exhibited here. Also, I would be interested to know if anybody would accept a vadhyar sporting a spike hairstyle and coming to perform any rituals... Maybe shri Vaagmi can cite his experience.

So, shri Vaagmi says that kudumi is not a must for brahmins. I will also consider this as an answer. Do other members agree?

 

[auh]

Going by the lack of response to the query, it leads one to think that not many are interested in analysing the practice prescribed for brahmins.

There are a lot more. Kudumi is not the beginning and end of it all. When every code prescribed for a brahmin is analysed threadbare, not many will have satisfied minds.

 

[sravna]

Going by the lack of response to the query, it leads one to think that not many are interested in analysing the practice prescribed for brahmins.

There are a lot more. Kudumi is not the beginning and end of it all. When every code prescribed for a brahmin is analysed threadbare, not many will have satisfied minds.

Dear Auh,

Let me put it this way, Sporting kudumi is not in sync with the times. So what does a brahmin give up by giving up kudumi? A practice which is
of significance to him. Does he have to give it up? I think so along with some other practices which only will project him as an anomaly in the society. Can he make up for this? I think he can. When a practice is given up one just has to understand the significance and compensate its loss of it with greater inner development. Then I think the practice can be safely given up.

You have to understand every practice has an underlying ideal. It is only to enforce the discipline to achieve the ideal, practices are emphasized.

 

[Vaagmi]

I think you are evading the question by casting doubts on the statement itself. AFAIK and heard from elders and vadhyars from a large circle, kudumi is a must. There was even a separate "kudumi kalyanam" in olden days. This is the brahmins' practice and any true brahmin worth his salt would swear by it.

Let us lay down the basic rules and boundaries within which we will discuss the points that you said you will raise. And my posts are only an attempt in this endeavor. Without these boundaries every conversation will end in diversion and confusion. We are discussing here brahmins culture, heritage, values etc., If you take up a particular item and want a discussion on that you will have clearly prove that it was indeed brahmin practice/culture/tradition/value. Otherwise it is not worth wasting the time over that.

You said kudumi is a brahman lakshana and I questioned that and asked you to give me proof. You failed to give that even though you went into a lot of beating around the bush and uncalled for needling. Now you have accepted that there is no reliable evidence anywhere that kudumi is a brahmin lakshana. So there is no need to discuss your question no.1 any more. It just has nothing to do with brahmin culture/practices/values/traditions exclusively.

Now let us move your question no.2. You have said you have many questions.

Well, I have no qualms if you think that kudumi is not a must for brahmins. It appears that this was not the case with brahmins of yore.

qualms or no qualms. What I think is not important. What is the fact is important. Brahmins had kudumi, Nairs had kudumi, Ezhavas had kudumi, Thevars had kudumi -including Pasumpon Muthuramalinga Thevar who is a popular Icon of the community and whose statue you find in every road junction in the Thevar belt of south TN. Kamban (isai vellaalan) had kudumi as you can find with many of the famous Nadaswara Vidwans, Yadavs/konars of TN had kudumi. So kudumi is not an indispensable part of or unique feature of brahmin culture/values/practice/tradition. It was thought to be handsome to have a kudumi and it was given up when fashions changed. Brahminism/brahminhood(or whatever you call it) had nothing to do with kudumi. This is what comes out as the truth from our discussion so far. So let us move ahead.

I know very well the symptoms exhibited here. Also, I would be interested to know if anybody would accept a vadhyar sporting a spike hairstyle and coming to perform any rituals... Maybe shri Vaagmi can cite his experience.

Why speak in extremes? 'If no kudumi it should be spike hair style' is like the old saying 'vechcha kudumi siraichcha mottai'. When all grihastas sport spike style vadhyars with that style will become acceptable. Now vadhyar with no kudumi but with a hair cut is commonly accepted.

So, shri Vaagmi says that kudumi is not a must for brahmins. I will also consider this as an answer. Do other members agree?

Again the mistake. It is not what vaagmi says. It is the truth. Be graceful to accept it and let us move to the next question.

 

[renuka]

Now vadhyar with no kudumi but with a hair cut is commonly accepted.

But I have seen a small little "tail" of hair will be well hidden in their short cut hair and they will pull this "tail" out before commencing any prayers.

All priests have it here.

 

[renuka]

When a practice is given up one just has to understand the significance and compensate its loss of it with greater inner development. Then I think the practice can be safely given up.

Dear Sravna,

I think you mean going beyond the practice.

Its not really giving up or discarding but going beyond becos one has fully understood the significance.

 

[auh]

Let us lay down the basic rules and boundaries within which we will discuss the points that you said you will raise. And my posts are only an attempt in this endeavor. Without these boundaries every conversation will end in diversion and confusion. We are discussing here brahmins culture, heritage, values etc., If you take up a particular item and want a discussion on that you will have clearly prove that it was indeed brahmin practice/culture/tradition/value. Otherwise it is not worth wasting the time over that.

I have given you proof. Your inability to accept that is not my problem.

You said kudumi is a brahman lakshana and I questioned that and asked you to give me proof. You failed to give that even though you went into a lot of beating around the bush and uncalled for needling. Now you have accepted that there is no reliable evidence anywhere that kudumi is a brahmin lakshana. So there is no need to discuss your question no.1 any more. It just has nothing to do with brahmin culture/practices/values/traditions exclusively.

Not so fast. You are jumping into unwarranted conclusions. I have given you evidence as stated in my post above. Pray what type of evidence would you accept? Let us first clarify that.

Now let us move your question no.2. You have said you have many questions.

Boy, such haste. I can understand your discomfort to tide the query quickly. Please let us finish this first. You will have to be patient.

qualms or no qualms. What I think is not important. What is the fact is important. Brahmins had kudumi, Nairs had kudumi, Ezhavas had kudumi, Thevars had kudumi -including Pasumpon Muthuramalinga Thevar who is a popular Icon of the community and whose statue you find in every road junction in the Thevar belt of south TN. Kamban (isai vellaalan) had kudumi as you can find with many of the famous Nadaswara Vidwans, Yadavs/konars of TN had kudumi. So kudumi is not an indispensable part of or unique feature of brahmin culture/values/practice/tradition. It was thought to be handsome to have a kudumi and it was given up when fashions changed. Brahminism/brahminhood(or whatever you call it) had nothing to do with kudumi. This is what comes out as the truth from our discussion so far. So let us move ahead.

No it does not. You are quick to jumpt into illogical conclusions. I did not ask about other communities. The title of thread is about brahmins... and my pointed query is only w.r.t. the practice established by brahmins. You seem to have some fancy idea of how brahmins were/are, and your debates based on that is futile.

Why speak in extremes? 'If no kudumi it should be spike hair style' is like the old saying 'vechcha kudumi siraichcha mottai'. When all grihastas sport spike style vadhyars with that style will become acceptable. Now vadhyar with no kudumi but with a hair cut is commonly accepted.

I dont think so. Brahmacharis with a hair cut is a bit allowed. But for all important rituals, and for vadhyars who are grihastas, kudumi is a must. As I said, you are taking the examples of brahmins who are not being true practitioners. That is your problem and not mine.

Again the mistake. It is not what vaagmi says. It is the truth. Be graceful to accept it and let us move to the next question.

I dont see any truth in what you have said. Only a lot of stubborness.

 

[auh]

Dear Auh,

Let me put it this way, Sporting kudumi is not in sync with the times. So what does a brahmin give up by giving up kudumi? A practice which is
of significance to him. Does he have to give it up? I think so along with some other practices which only will project him as an anomaly in the society. Can he make up for this? I think he can. When a practice is given up one just has to understand the significance and compensate its loss of it with greater inner development. Then I think the practice can be safely given up.

So do you agree that to that extent brahmins have digressed from their original practice?

You have to understand every practice has an underlying ideal. It is only to enforce the discipline to achieve the ideal, practices are emphasized.

There are strict rules for brahmins regarding how a wife should be, and the manner in which she should behave, and the rituals after the death of her husband. Rules for menses. Norms as to when a brahmin should shave etc. What could possibly the ideals behind such grotesque practices that cannot be conveyed without?

There are more. I see that there is no honest argument from members here. They have already decided on the conclusion and are trying to twist the debate to their convenience.

 

[sravna]

So do you agree that to that extent brahmins have digressed from their original practice?

There are strict rules for brahmins regarding how a wife should be, and the manner in which she should behave, and the rituals after the death of her husband. Rules for menses. Norms as to when a brahmin should shave etc. What could possibly the ideals behind such grotesque practices that cannot be conveyed without?

There are more. I see that there is no honest argument from members here. They have already decided on the conclusion and are trying to twist the debate to their convenience.

Dear Auh,

Very often when you see things in isolation they would not make sense. It is easy to dismiss quickly something you do not understand well. Have you taken any effort to understand the significance of the rituals? As for myself I am overawed by the depth of intellect of people who have given the great philosophies of the past and so whose intuition I trust. I generally am not distracted by what seems difficult to comprehend instantly but as you keep thinking over such things given by people of great repute they begin to make a lot of sense.

 

[sangom]

It is interesting to note a B had Steam Engine training. I belonged to a place where change of locomotive used to take place - from electric locomotive to steam locomotive and subsequently diesel in the early 1970s.

Generally, one could see lot of Anglo Indians handled Steam Engines as loco pilots, as it was quite difficult to handle Steam Engine.

Did your father succeed and become Steam Engine Pilot?

No, after a few months of training and staying in a place with very hot and dry climate, it seems my father came down with high fever and it could not be cured within short time with the help of Ayurveda or Naattuvaidyam which were the only available systems then. So he lost the opportunity.

 

[sravna]

Dear Sravna,

I think you mean going beyond the practice.

Its not really giving up or discarding but going beyond becos one has fully understood the signifYes icance.

Yes Renuka though even the practice can be given up but the ideals can't

 

[auh]

Dear Auh,

Very often when you see things in isolation they would not make sense. It is easy to dismiss quickly something you do not understand well. Have you taken any effort to understand the significance of the rituals? As for myself I am overawed by the depth of intellect of people who have given the great philosophies of the past and so whose intuition I trust. I generally am not distracted by what seems difficult to comprehend instantly but as you keep thinking over such things given by people of great repute they begin to make a lot of sense.

Dear Sravna,

Then please would you elucidate as to the inner meaning behind the kudumi?

 

[sravna]

Dear Sravna,

I think you mean going beyond the practice.

Its not really giving up or discarding but going beyond becos one has fully understood the significance.

Dear Sravna,

I think you mean going beyond the practice.

Its not really giving up or discarding but going beyond becos one has fully understood the signif icance.

Yes Renuka though even the practice can be given up but the ideals can't . You may have to give up some practice to be in sync with the times. By, giving up the practice I don't mean not following the ideal. The ideal may be healthy body, healthy mind or healthy spirit.

Auh,
I searched for the significance of kudumi and found this one: http://www.tamilbrahmins.com/showthread.php?t=4402

 

[sangom]

It is interesting to note a B had Steam Engine training. I belonged to a place where change of locomotive used to take place - from electric locomotive to steam locomotive and subsequently diesel in the early 1970s.

Generally, one could see lot of Anglo Indians handled Steam Engines as loco pilots, as it was quite difficult to handle Steam Engine.

Did your father succeed and become Steam Engine Pilot?

No, after a few months of training and staying in a place with very hot and dry climate, it seems my father came down with high fever and it could not be cured within short time with the help of Ayurveda or Naattuvaidyam which were the only available systems then. So he lost the opportunity.

 

[auh]

Questioning and weeding out the practices unwanted and unwarranted is not the job of a brahmana. That is perhaps the job of the acharya. Brahmins are supposed to follow the traditions of their fathers and forefathers.

The tendency of brahmins to stick to some and reject some maybe the main reason for a type of aversion, in the current generation, to all things brahminical.

 

[auh]

Yes Renuka though even the practice can be given up but the ideals can't . You may have to give up some practice to be in sync with the times. By, giving up the practice I don't mean not following the ideal. The ideal may be healthy body, healthy mind or healthy spirit.

Auh,
I searched for the significance of kudumi and found this one: http://www.tamilbrahmins.com/showthread.php?t=4402

Sravna, I think some members have written more about the importance of kudumi. I see that Shri sangom has also contributed.

The practice of keeping a shikha was intrinsic to brahmins over the last several centuries. Many of the elder generation in my family had it when they were young. Then due to job prospects (mainly) and a society that jeered at brahmins, they slowly let go of it.

My intention is not to blame anyone, but to point out that brahmins have thrown out whatever was inconvenient and have no right to ask anybody to stick to something. If it is an ideal that you are talking about, then it is universal, imo, and not restricted to just one particular caste or community.

 

[sangom]

But I have seen a small little "tail" of hair will be well hidden in their short cut hair and they will pull this "tail" out before commencing any prayers.

All priests have it here.

This is a recent development among TB youth here also. It must have started about ten years ago, approximately, and I believe it was a consequence of the resurgent "Hindutva" wave which started towards the end of Bajpai's rule. There are more and more TB youngsters with this kind of subterfuged (!) "Kudumi".

BTW the fashion or practice of wearing earrings on both ears is also slowly but surely catching up. Just yesterday I saw one bank staff (a TB youngster) with Vairakkadukkan or diamond earrings which were really dazzling!