Mitra,Varuna Urvashi  Agatsya

Sage Agasthya, one of the seven immortals according to the Hindu mythology is credited with the
discovery of these vital points and his works have been documented by his disciples in the forms of
beautiful Tamil poetry. (Kalariyapattu)

The system is believed to be developed by the Siddhas, the ancient supernatural spiritual saints of
India and the Siddha system is believed to be handed over to the Siddha by the Hindu God - Lord
Shiva and Goddess Parvathi. So are the Siddhas, the followers of Lord Shiva(saivam). Siddha medicine
was developed by these outstanding Siddhas. According to the scriptures, there were 18 principal
Siddhas. Of these 18, Sage Agasthiya is believed to be the father of Siddha Medicine. Preparations are
made mainly out of the parts of the plants and trees such as leaves, bark, stem, root etc, but include
also mineral and some animal substances.

Kerala is the famed land where Sage Agasthya was settled in a mountain called Agasthyakoodam
according to the ancient Hindu mythology. He is believed to be the founder of a unique medical
system, in fact the mother of all medical systems - the Siddha Medicine. Siddha knowledge is passed
directly from guru to disciple. The ideal way to keep fit is through a disciplined life-rising early, eating
nutritious food and exercising regularly.

 Another name for Rsi Agastya is Kurumuni (short muni). Rishi Agastya made pioneering contributions to the field of
Ayurveda (alternative medicine) and Jyotish (Vedic Astrology particularly Nadi Astrology). Rishi Agastya lived for over
5000 years, and one of his medicinal preparations, Boopathi Kuligai, was so powerful that it could even bring the
dead back to life. Two of his disciples were Therayar and Tholkappiar carried this knowledge forward for him.

Rishi Agastya is associated with the Sthira Rashi's of the Drekkana.

once the Vindhya mountains grew so high that they

obstructed the light of the sun and were on the verge of
entering the heavens. The gods grew worried at this
development and approached Agasthya for help.
Agasthya went and stood before the mountains. The
mountains prostrated in reverence to him. Agasthya
blessed the mountains and asked them to remain
prostrated forever. The mountains obeyed his command
and remained prostrated from then on, thus saving the
world and the heavens. This incident earned him the
epithet Vindhyakuta or the subduer of the Vindhyas.
According to some historians, his encounter with the
mountains is an allegorical reference to his crossing the
mountains and traveling south which is considered an
important event in the history of Hinduism as it led to the
integration of many southern traditions into vedic religion
and its eventual flowering into the present form.

Agasthya drank the waters of the ocean and exposed the

hiding demons. This incident earned him the
epithet Samudrachuluka.
 According to Tamil tradition Agasthya was instrumental in
the creation of Tamil language and literature. He is
believed to be still dwelling on the mountain
Agasthyamalai. Agasthya is also identified with the star
Canopus which is the brightest star in the south Indian
sky. He is worshipped as a deity in some temples of south
India.

Agastya was described as dwarfish, about the size of a thumb and born “white in colour with four hands,
a sacred thread, a vessel, and a garland” 

He is the principal figure and Guru in the ancient Javanese

language text Agastyaparva, whose 11th century version survives.
Agastya is traditionally attributed to be the author of many Sanskrit
texts such as the Agastya Gita found in Varaha Purana, Agastya
Samhita found embedded in Skanda Purana, and the Dvaidha-
Nirnaya Tantra text. He is also referred to
as Mana, Kalasaja, Kumbhaja, Kumbhayoni and Maitravaruni a
fter his mythical origins.
Agastya to "one who brightens" in darkness, and Agastya is
traditionally the Indian name for Canopus, the second most
brilliantly shining star found in South Asian skies, next to Sirius.
ga (unmoving or mountain) and gam (move), and together these
roots connote "one who is mover-of-mountains", or "mover-of-the-
unmoving". The word is also written
as Agasti and Agathiyar (Tamil: அகத்தியர் Agathiyar;Telugu: అగస్త ్య

; Kannada: ಅಗಸ್ತ್ಯ; Malayalam: അഗസ്ത്യന് or
അഗസ്ത്യമുനി Malay: Anggasta; Thai: Akkhot).

Agastya and Lopamudra have a son named Dridhasyu, sometimes

called Idhmavaha. He is described in the Mahabharata as a boy who
learns the Vedas listening to his parents while he is in the womb,
and is born into the world reciting the hymns.
Agastya is mentioned in all the four Vedas, and is a character in
the Brahmanas, Aranyakas, Upanishads, epics, and
many Puranas. He is the author of hymns 1.165 to 1.191 of
the Rigveda (~1200 BCE). He ran a Vedic school (gurukul), as
evidenced by hymn 1.179 of the Rigveda which credits its author to
be his wife Lopamudra and his students. 
Agastya is mentioned in all the four Vedas, and is a character in
the Brahmanas, Aranyakas, Upanishads, epics, and
many Puranas. He is the author of hymns 1.165 to 1.191 of
the Rigveda (~1200 BCE). He ran a Vedic school (gurukul), as
evidenced by hymn 1.179 of the Rigveda which credits its author to
be his wife Lopamudra and his students. He was a respected sage in
the Vedic era, as many other hymns of the Rigveda composed by
other sages refer to Agastya. The hymns composed by Agastya are
known for verbal play and similes, puzzles and puns, and striking
imagery embedded within his spiritual message.
His Vedic poetry is particularly notable for two themes. In one set of
hymns, Agastya describes a conflict between two armies led by
gods Indra and Maruts, which scholars such as G. S. Ghurye have
interpreted as an allegory of a conflict between Arya (Indra) and
Dasa (Rudra). Agastya successfully reconciles their conflict, makes
an offering wherein he prays for understanding and loving-kindness
between the two. Twenty one out of the twenty seven hymns he
composed in Mandala 1 of the Rigveda have his signature ending,
wherein he appeals, "may each community know refreshment (food)
and lively waters". These ideas have led him to be considered as a
protector of both the Arya and the Dasa. However, some scholars
interpret the same hymns to be an allegory for any two conflicting
ideologies or lifestyles, because Agastya never uses the words Arya
or Dasa, and only uses the phrase ubhau varnav (literally, "both
colors"). The theme and idea of "mutual understanding" as a means
for lasting reconciliation, along with Agastya's name, reappears in
section 1.2.2 of the Aitareya Aranyaka of Hinduism.
 

The second theme, famous in the Hinduism literature, is a

discussion between his wife Lopamudra and him about the human
tension between the monastic solitary pursuit of spirituality, versus
the responsibility of a householder's life and raising a family.
Agastya argues that there are many ways to happiness and
liberation, while Lopamudra presents her arguments about the
nature of life, time and the possibility of both. She successfully
seduces Agastya, in the simile filled Rigvedic hymn 1.179.
Agastya is mentioned in both the oldest and the youngest layers of
the Rigveda (c. 1500–1200 BCE), such as in hymn 33 of mandala 7,
which is older than mandala 1. He is also mentioned in other three
Vedas and the literature such as in verses 5.13–14 of
the Nirukta. Agastya and his ideas are cited in numerous other Vedic
texts, such as section 7.5.5 of Taittiriya Samhita, 10.11 of Kathaka
Samhita, 2.1 of Maitrayani Samhita, 5.16 of Aitareya Brahmana,
2.7.11 of Taittiriya Brahmana, and 21.14
of Pancavimsati Brahmana.
Agastya in Ramayana
Sage Agastya is mentioned in the Hindu epic Ramayana in several
chapters with his hermitage described to be on the banks of
river Godavari.
In the Ramayana, Agastya and Lopamudra are described as living
in Dandaka forest, on the southern slopes of Vindhya mountains.
Rama praises Agastya as the one who can do what gods find
impossible. He is described by Rama as the sage who asked Vindhya
mountains to lower themselves so that Sun, Moon and living beings
could easily pass over it. He is also described as the sage who used
his Dharma powers to kill demons Vatapi and Ilwala after they had
jointly misled and destroyed 9,000 men.
Agastya, according to the Ramayana, is a unique sage, who is short
and heavy in build, but by living in the south he balances the powers
of Shiva and the weight of Kailasa and Mount Meru. Agastya and his
wife meet Rama, Sita and Lakshmana. He gives them a divine bow
and arrow, describes the evil nature of Ravana and, according to
William Buck, B. A. van Nooten and Shirley Triest, bids them
goodbye with the advice, "Rama, demons do not love men,
therefore men must love each other".

. But It is True that Agathiyar created the first grammar for Tamil language Agathiyam which
was lost or destroyed later. Tholkappiyar who is the student of Agathiyar wrote another
grammar called Tholkappiyam from the Agathiyam as reference. Tholkappiyam is still in use
and he has mentioned about his reference from Agathiyam.
Agastya is born to Apasaras URVASHI from two GODS, MITRA and VARUNA, It is important to
note, that MITRA, MIT-RA. Is a solar Deity and VARUNA is a water Deity. When sunlight
combines with water, photosynthesis,takes place and Life is born. WHere is it born? IT is born
in water. APSARAS, AP-water, SARAS-Pond. Therefore, there is no doubt, that the story of life
being born in water is described in Poetic Imagery, which was the custom in all Sanskrit
scriptures. Vashisth is said to be younger brother of Agastya.

Agastyar's Ashrams/Pilgrimage
(1) The Agastyasrama, a few miles north of Nasik, the ancient Panchavati, on the
northern borders of the Dandakaranya Forest;
(2) Malakuta, three miles east of Badami (the ancient vatapipura) otherwise
known as Dakshinakasi, in the Kaladgi District of the Mumbai Presidency; 
(3) At Pothigai, known also as the Pothigai Hills, one of the southern most
promontories of the Western Ghats, in the Pandya country;
(4) He is said to have visited Barhinadvipa (Borneo), Kusa Dvipa, and Varaha
Dvipa. Here too he appears to have taken up his abode in the Maha Malaya Hill in
Malaya Dvipa (now known as Malaysia).
(5) He is also believed to crossed over to the mainland and enters Siam
(Thailand) and Cambodia (Kampuchia) and married "Yasomati" and left by her a
royal progeny among whom King Yasovarma was an outstanding personage.
(Pillai, 1979, p. 256-257, 262)[1] [2] 

Sage Agastya is often considered the father of traditional Indian Medicine among
many other streams of knowledge. In his book, he is believed to have given the
description of, and instructions for, the creation of medicines for many types of
fevers, cancer, treatments for impotence, abdominal problems, brain and eye
problems, bone problems, etc. Agastyar is now one of the most famous of holy
men in India. He is considered to be a great sage and ascetic yogi and the oldest
teacher of ancient times. 
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Agastyar and the Tamil Language and Grammar

He compiled first Tamil grammer called Agathiyam.[3] Traditionally Agastyar is

considered as the father of the Tamil language and grammar, and the royal
chaplain (kulaguru) of the divine line of Pandiyan rulers. These rulers were the
descendants of Shiva and Parvati who condescended to become the first king
and queen of this celebrated line. Kulasekhara Pandiyan founded the Pandiyan
dynasty at South Madurai, the capital of the ancient Tamilagam, lying far south
of the present southernmost point of India.

His treatise on Tamil grammar is said to have contained no less than 12,000
sutras or aphorisms. Except for some fragments which have been preserved in
quotations by Tolkappiyanar in his work on the same subject, Tolkappiyam, it
has not survived. (Pillai, 1979, p. 264)

At what period Agastyar established himself in southern India is not known. It

will remain so until the real date of the existence of the king Kulasekhara
Pandiyan, who patronized Agastyar, is ascertained. All accounts concur in
assigning the foundation of the Pandiyan kingdom at Madurai to Kulasekhara
Pandiyan; but they are at considerable variance with regard to the time when
that event happened. When Agastyar left the court of Kulasekhara Pandiyan, he
is stated to have assumed the ascetic life, and to have retired to the Pothigai
Hills, where he is commonly believed to be still living in anonymity. [5].
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Agastyar's Contributions to Science

There are hundreds of ancient treatises from various areas of science ascribed
to Agastyar. These include medicine, chemistry, pharmacy, astronomy and
surgery. Below is a list of manuscripts attributed to Agastyar, as mentioned in a
160 year old bibliography of Siddha medical literature:

1) Vytia Vaghadum Ayrit Anyouroo (Vaidya Vahadam 1500)

A medical work by Reeshe Aghastier: it is written in Tamil poetry, and consists

of 1,500 verses.

2) Tunmundrie Vaghadum (Dhanvanthari Vahadam)

A medical work, originally written by Tunmundric in Sanskrit, and translated into
Tamool verse by Aghastier. It consists of 2,000 verses. The Hindu practitioners
hold it in high veneration, for the particular account it gives of many diseases,
and the valuable receipts it contains. (Manuscripts available at Palayamkottai)

3) Canda Pooranwn: A work on ancient history, originally written in Sanskrit

verse, by Resshe Aghastior and afterwards translated into Tamool by Cushiapa
Braminy. It consists of 1,000 stanzas.

4) Poosavedy: This book treats of the religious rites and ceremonies of Hindus. It
was written by Aghastier, and consists of 200 verses. (Ms. available at Tanjore
and Madras)

5) Deekshavedy (Deeksha Vithi):

A work which treats of magic and enchantment, on the use and virtues of the
rosary, and on the education of youth: it consists of 200 verses, and was written
by Agastyar (Ms. available in Tanjore and Madras)

6) Pemool (Peru Nul)

A medical work, written by Agastyar, in high Tamool. It consists of 10,000

verses, and treats fully of all diseases, regimen (Ms. available at Palayamkottai)

7) Poorna Nool:

This book consists of 200 verses. It was written by Aghastier, and treats chiefly
of exorcism: it also contains many forms of prayer.

8) Poorna Soostru: A work on the intuition of religious disciples, and on their

forms of devotion, and which

also treats of the materia medica and regimen. It was written by Agastyar and
consists of 216 verses. (Ms.

available at Madras and Palani and also printed)

9) Curma Candum (Karma Kandam)

A medical shaster of Agastyar, written in Tamool verse, and consists of 300

stanzas: supposed to be translated from the Sanskrit of Durmuntrie. It treats of
those diseases which are inflicted on mankind for their folhes and vices.
(Manuscripts available at Tanjore and Madras and also printed)

10) Agastyar Vytia Ernoot Unjie (Aghastior Vaidyam 205)

A work on medicine and chemistry, written by Agastyar in Tamool verse, and

consisting of 205 verses. (Ms. available at Palani)

11) Agastyar Vytia Nootieumbid (Agastyar Vaidyam 150)

A work in Tamool verse, written by Agastyar. It consists of 150 stanzas, and
treats of the purification or rendering innocent, of sixty-four different kinds of
poison (animal, metallic, and vegetable), so as to make them safe, and fit to be
administered as medicine (Ms. available at Palani and printed)

12) Agastyar Vytia Vaghadum Napotetoo (Agastyar Vaidya Vahadum 48):

A medical shaster, written by Agastyar, in Tamool verse;, on the cure of

gonorrhea; and consisting of 48 stanzas.

13) Agastyar Vytia Padinarroo (Agasthiyar Naidyam 16):

A medical shaster, written by Agastyar, in Tamool, and consisting of 16 verses. It

treats of the diseases of the head, and their remedies.

14) Agastyar Vytia Eranoor (Agastyar Vaidyam 200):

A medical shaster, written by Aghastier in 200 Tamool verses. It treats of

chemistry and alchemy (Ms. available at Palayamkottai and printed).

15) Calikianum (Kalai Gnanam):

A work on theology, written in Tamool verse, by Agastyar, and consisting of 200

stanzas (Ms. available at Tanjore)

16) Mooppoo (Muppu):

17) Agastyar Vytia Ayrit Eranoor (Agastyar Vaidyam 1200)

There are 25 such as written by Pillai [1,5]

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Agastyar is said to have had twelve disciples to whom he taught the different
arts and sciences, and who were afterwards employed by him in instructing the
people. [5]

The names of these disciples are

1. Tolkappiyanar

2. Adankotasiriyanar

3. Turalinganar

4. Semputcheyanar

5. Vaiyabiganar
6. Vippiyanar

7. Panambaranar

8. Kazharambanar

9. Avinayanar

10. Kakkypadiniyar

11. Nattattanar

12. Vamanar