| Agastya | |
|---|---|
Agastya as a bearded, pot-bellied Hindu sage. |
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| Tamil script | அகத்தியர் |
| Affiliation | Rishi (sage), Saptarshi (seven sages) |
| Consort | Lopamudra |
Agastya (Tamil:அகத்தியர் Akattiyar, Telugu:అగస్త్య, Sanskrit:अगस्त्य, Malay: Anggasta, Thai: Akkhot) is one of the The Saptarishi (सप्तर्षि saptarṣi a meaning "seven sages") who are extolled at many places in the Vedas and revered Vedic sage who created the Tamil language on instructions from Lord Skanda. Agastya and his clan are also generally credited with uncovering many mantras of the Rig Veda, the earliest and most revered Hindu scripture, in the sense of first having the mantras revealed in his mind by the Supreme Brahman. Agastya is also the author of Agastya Samhita[ref: Dharma Bharathi]. The word is also written as Agasti and Agathiyar. A-ga means a mountain, Asti, thrower. Also a name of Shiva. Agastya the Muni, was born of both Gods, Mitra and Varuna, from Urvashi.
Agastya is also believed to be the first Brahman to cross the Vindhya Range and travel to southern India.[1]
Agastya is also the Indian astronomical name of the star of Canopus, is said to be the 'cleanser of waters', since its rising coincides with the calming of the waters of the Indian Ocean.
Agastya needed to marry and sire a son, in order to fulfill his duties to the Manus. Once he resolved upon doing this, Agastya pursued an unusual course of action: by his yogic powers, he created a female infant who possessed all the special qualities of character and personality that would be appropriate in the wife of a renunciate. At this time, the noble and virtuous king of Vidarbha (an area in south-central India, just south of the Vindhya mountains), was childless and was undertaking penances and offering prayers to the divinities for the gift of a child. Having come to know the plight of the king, Agastya arranged for the transformation of the child he had created, to be born the daughter of that noble king of Vidarbha. The child thus born was named "Lopamudra" by her parents. Upon her attaining marriageable age, Agastya approached the king and sought the hand of his daughter. The king was initially chagrined to hear such a suggestion from a renunciate, but found that his daughter, who had already exhibited extraordinary standards of mind and character, was insistent that he should accept the proposal. She was utterly intent upon renouncing the royal palace of her father and set out to live in forest at the hermitage of Agastya. Lopamudra and Agastya were duly married and lived a life of extraordinary felicity and happiness. It is believed that they had two sons - Bringi & Achutha. In Mahabharata (Vana Parva: Tirtha-yatra Parva), there is mention of his penance at Gangadwara (Haridwar),in Uttar Khand State in India, with the help of his wife, Lopamudra (the princess of Vidharba).[2] Lopamudra attained the rank of one of Mahapativrathas in the world by her deication to worship her husband Agastya, and remained with other Pathivrathas (Noble exalted wives),like Mandodari (Ravana's wife),etc.
One story about Agastya goes that once the Kalakeyas (a clan of Asuras) had taken refuge in the Cosmic Ocean, so that it was difficult for the Devas to vanquish them, due to which they went to Sage Agastya for help. After hearing the Devas, the sage drank the entire ocean water and held it within him, until the demons were destroyed.
In his book, he gives description of, and instructions for the creation of medicines for fever (it may be of any type), cancer, treatments for impotence, abdominal problems, brain and eye problems, bone problems, etc. Reputedly, his medicines give quick results without any side effects.
Another legend is about how Sage Agastya saved the then Bharatavarsha from imbalance. Mount Vindhyachal continually grew in size due to taunting comments by Sage Narada according to a story in the Shri Rama-Charitra-Manasa. So as to temper the vanity of the mountains, Sage Agastya and his family traveled to South India, via the Mount Vindhyachal. On their way, when the Vindhyas saw Sage Agastya, he bowed with respect and reverence, upon which Sage Agastya played a trick on the Vindhyas, joking if he would stay bowed and subdued with respect till the sage returned. The Vindhyas was truly benevolent and promised to not grow until the seer's return from the South. After passing through the mountain, sage Agastya told his wife, that they would never go back North side of mount Vindhyas ever again.
Another reference is in the Mahabharata Book 10 in Sauptikaparva, section-12[3] as the sage who gave Drona, the greatest of weapons, Brahmastra (used by both Arjuna and Ashwatthama at the end of the war). It is also believed by some that the Tamil language was taught to Sage Agastya by Lord Shiva Himself.
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Srimad Bhagavatam 8th Canto http://vedabase.net/sb/8/4/en
SB 8.4.6: Because Gajendra, King of the elephants, had been touched directly by the hands of the Supreme Personality of Godhead, he was immediately freed of all material ignorance and bondage. Thus he received the salvation of sārūpya-mukti, in which he achieved the same bodily features as the Lord, being dressed in yellow garments and possessing four hands.
SB 8.4.7: This Gajendra had formerly been a Vaiṣṇava and the king of the country known as Pāṇḍya, which is in the province of Draviḍa [South India]. In his previous life, he was known as Indradyumna Mahārāja.
SB 8.4.8: Indradyumna Mahārāja retired from family life and went to the Malaya Hills, where he had a small cottage for his āśrama. He wore matted locks on his head and always engaged in austerities. Once, while observing a vow of silence, he was fully engaged in the worship of the Lord and absorbed in the ecstasy of love of Godhead.
SB 8.4.9: While Indradyumna Mahārāja was engaged in ecstatic meditation, worshiping the Supreme Personality of Godhead, the great sage Agastya Muni arrived there, surrounded by his disciples. When the Muni saw that Mahārāja Indradyumna, who was sitting in a secluded place, remained silent and did not follow the etiquette of offering him a reception, he was very angry.
SB 8.4.10: Agastya Muni then spoke this curse against the King: This King Indradyumna is not at all gentle. Being low and uneducated, he has insulted a brāhmaṇa. May he therefore enter the region of darkness and receive the dull, dumb body of an elephant.
SB 8.4.11-12: Śukadeva Gosvāmī continued: My dear King, after Agastya Muni had thus cursed King Indradyumna, the Muni left that place along with his disciples. Since the King was a devotee, he accepted Agastya Muni's curse as welcome because it was the desire of the Supreme Personality of Godhead. Therefore, although in his next life he got the body of an elephant, because of devotional service he remembered how to worship and offer prayers to the Lord.
SB 8.4.13: Upon delivering the King of the elephants from the clutches of the crocodile, and from material existence, which resembles a crocodile, the Lord awarded him the status of sārūpya-mukti. In the presence of the Gandharvas, the Siddhas and the other demigods, who were praising the Lord for His wonderful transcendental activities, the Lord, sitting on the back of His carrier, Garuḍa, returned to His all-wonderful abode and took Gajendra with Him.
Old Tamil literature contains several references to akam in the sense of ‘fort, palace or inner place’. (e.g.) akam ‘palace’ (Perun^.32.100)
aka-nakar ‘the inner city’ (Cil. 2.15.109; Man@i. 1.72)
aka-p-pa ‘inner fortification’ (Nar\. 14.4; Patir\.22.26; Cil.28.144)
aka-p-pa ‘matil-ul| uyar met|ai : high terrace inside the fort’ (Tivakaram 5.198)
matil-akam lit., ‘fortified house’; (Cil.2.14.69); the palace of the rulers of Kerala. A clear distinction is drawn in Old Tamil literature between those who ruled from inside the forts and those who served them, even though the expressions for either group have the same base aka-tt-u ‘in the house’. The rulers of the forts were known as: (e.g.) aka-tt-ar : ‘ (princes) of the palace’ (Kali. 25.3)
aka-tt-ar ‘ those inside the (impregnable) fortification’ (Kural| 745)
aka-tt-or ‘ those inside the fort’ (Pura. 28.11)
aka-tt-on\ ‘ he (king) inside the fort’ (Tol. III: 68.4, 69.5)
Those who served as palace or temple attendants were known as follows: (e.g.) aka-tt-at|imai, aka-t-ton@t|ar, aka-mp-at|iyar etc., (Tamil Lexicon). The palace or temple service was generally called: (e.g.) aka-p-pat|ai, aka-p-pan@i, aka-p-parivaram etc., (Tamil Lexicon). Another important set of Old Tamil expressions for palace and temple attendants is derived from the root culÈ ‘to surround’ > ulÈiyam ‘service, especially in palace or temple’, ulÈiyar ‘palace or temple servants’ (DEDR 2698 > 758). Cf. ulÈi, ulÈai ‘place esp. about a king (DEDR 684) which also ultimately looks to culÈ ‘to surround, surrounding area’. Note the distinction between ul\ai-y-iruntan\ ‘minister of state, companion of the king’ and ul\ai-y-al|-an\ ‘attendant (in the palace)’ (Tamil Lexicon).[4]
The critical link between Dravidian etymology and history is brought out by the following two sets of entries: DEDR 7: aka-m ‘inside, house, place’ aka-tt-u ‘within, inside the house’ aka-tt-an\ ‘one who is in, a householder’. C.W.Kathiraiver Pillai’s Dictionary (1910) (gloss in English added by Iravatham Mahadevan ):
aka-tt-i : (1) akattiya mun\ivan\ (‘Agastya, the sage’)
(2) ul|l|-irukkir\a-van\ (‘one who is in’)
(3) oru maram (‘Agasti grandiflora’).
Note how akatti in (1) and (3) get transformed to agasti in Indo-Aryan loanwords.[4]
The story of the southern migration of the Velir from Dvaraka under the leadership of Agastya is narrated by Naccinarkkiniyar in his commentary on Tolkappiyam (payiram ; Porul|.34).
One version of this 'ayitheehyam', meaning spiritual story wherein proof is not sought for but is believed to be true, is that pleased upon Parvathy's penance to achieve consort hood of Lord Siva, He appears before her and agrees to marry Her. The Spiritual Wedding was solemnized on Mount Kailasa. All the Devas, Bhootas, Asuras, Yakshas, Kinnaras, Gandharvas etc, and other dignitaries including Brahma and Vishnu, came down from their respective extra-terrestrial realms to Earth, to Kailasa to witness the wedding. Due to the weight of the population in the North the Earth started to Tilt. Lord Shiva then requested Agasthya Muni to rush to the then South India and balance the Earth from further tilting. Agasthya muni came down to a place which later on came be known as Chengannoor (old name not known) in Kerala and sat in mediation and then negated the further tilt of the planet. However, Agasthya muni had laid down a condition before leaving Kailasah that Siva and Parvathy would come down to the place where he would sit, and the marriage will be solemnized again there for his benefit to which all agreed. Finally the Bride and Bridegroom came to Chegannoor to be married again before Agasthya muni. But Parvarthy had her periods and the marriage was postponed. The red blood that flowed from Parvathy Devi's vagina fell on the ground and the mud there turned red. Thus the place got the name Chemmanoor - chem(red)-mann(mud)-ooru(place). Which later got distorted over ages and now is got to be known as Chengannoor. Though still there are people who call the place as Chemmannoor.
An important legacy worth mentioning here is a Temple there; considered to be first built by Agasthya Muni, where he sat in meditation and the marriage was re-solemnized after Parvathy devi’s periods were over; where Siva-Parvathy’s idols are worshiped in the same temple. One half of the temple is dedicated to Lord Siva and the other half behind Siva is dedicated for Goddess Parvathy. It is believed that They are available to Their devotees for worship, as husband and wife here. Interestingly it is believed that even today the idol of Parvathy has menstrual flow, though not regular. But if the priest observes blood (claimed to be tested true menstrual blood) in the 'odayaada' during 'nirmalya pooja', Parvathy's idol is removed and kept in a sanctum opposite to the temple within the premises and after a festival 'tripoottaraatu' (7 days) Her idol is placed back into the temple. The festival is celebrated only if Her menses occurs.
Another story has it that two demon brothers, Ilvala and Vathapi, used to kill people who were passing by the forest in a special manner. Vathapi was good at changing to other life forms and the other, Ilvala knew the supernatural slogan Sanjivani mantra which, when invoked can bring back a dead person to life. They hatched a plan against Agastya that Vathapi would turn into a goat and be killed and fed to Agastya. After Agastya had eaten the meat, Ilvala would invoke the Sanjivani mantra to bring back his brother Vathapi to life, who in turn would rend Agastya's stomach and come out thereby killing him. By the plan, one changed into a goat and the other disguised himself as a Brahmachari who invited Agastya to a meal. Agastya knew beforehand about the plan due to his immense Vedic powers, but he resolved to teach both a lesson. After the meal, Agastya simply rubbed his stomach saying Vathapi JeerNo bhava; literally may Vathapi be digested, while the other demon tried to bring his brother to life in vain. Agastya plainly informed the demon that his brother has been digested and could no longer be brought back to life.
He is considered as the first and foremost Siddha. He is considered the guru of many other Siddhas. He is also called Kurumuni, meaning short (kuru) saint (muni). He made contributions to the field of Medicine and Astrology - especially Nadi astrology. He is said[Tamil sidhhars] to have lived for over 5000 years, and that one of his medicinal preparations, Boopathi Kuligai, is so powerful that it can even bring the dead back to life. Two of his students and disciples were Therayar and Tholkappiar. Another story about him is that once when the great sage accompanied by his beloved royal wife were wandering through forests, she fainted due to the humidity and hot conditions prevailing in the south. She was royal, hence not exposed to hard conditions. By seeing this the great sage became angry and prepared to punish the Sun God with his bow and arrows. Upon seeing this the sun god feared and appeared before Agastya and presented him with umbrella and chappals (foot wear).
At a Saivite temple named Kutralam, formerly a Vishnu temple, in Tamil Nadu, Agastya, in one legend, was refused entry. He then appeared as a Vaishnavite devotee and is said to have miraculously converted the image to a Shiva linga.[5] A symbolic meaning of this conversion is to show that Vishnu and Shiva are different aspects of the one and same God.
According to Akilattirattu Ammanai, the religious book of Ayyavazhi, Agastya was created from the mind of lord Siva inorder to offer boons to Kaliyan (See:Boons offered to Kaliyan). As per the order of Siva, Agastya offered many boons including all worldly knowledge to him.
So as per Ayyavazhi, in Kali Yug all the knowledge, including the basic formulae and forms of modern scientific technologies came from Agastya.
The Notable differences between the Sanskritic and Tamil traditions relating to the Agastya legend can now be set forth in the form of a table:
| Sanskrit Traditions | Tamil Traditions |
|---|---|
| Migrates from North to South | Migrates from North to South |
| Kills the Rakshasas | clears the Forest |
| Promotes Vedic Mantras | Promotes agriculture and Irrigation. |
| Leader of Vedic seers | Leader of the Velir Clan |
| Sanskrit and Tamil Speaker | The greatest exponent of Tamil Language;author of the earliest Tamil grammar |
| Has no definite historical Context. | Linked to the Indian Historical Tradition of (a)Ventar-Velir-Velalar hierarchy of Tamil Sangam Polity |
The fact of Agastya's leadership of Velir clan rules out the possibility that he was even in origin an Indo-Aryan speaker. The Velir-Velar-Velalar groups constituted the ruling and the land-owning classes in the Tamil country since the beginning of recorded history and betray no trace whatever of an indo-Aryan linguistic ancestry. The Tamil Society had of cource under the religious and cultural influences of the North even before the beginning of the Cankam Age but had maintained its linguistic identity.From what we now know of the linguistic prehistory of India,it is more plausible to assume that the Yadavas were the Aryanised descendants of an original Non-Aryan people that to consider the Tamil Velir as the later offshoot of the indo-Aryan speaking Yadavas.The Agastya legend itself can be re-interpreted as Non-Aryan and Dravidian even in origin and pertaining to the Pre-Vedic Proto-historical period in the North.[6]
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