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	==See also==		==See also==
	~~{{Portal\|India\|Hinduism}}~~
	* [[Siddhar]]s		* [[Siddhar]]s
	* [[Tirumular]]		* [[Tirumular]]

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	\| spouse = [[Lopamudra]]		\| spouse = [[Lopamudra]]
	\| children = Drdhasyu		\| children = Drdhasyu
			\| parents = [[Mitra (Hindu god)\|Mitra]]-[[Varuna]] and [[Urvashi]]
	}}		}}
	{{Hinduism}}		{{Hinduism}}
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	His Vedic poetry is particularly notable for two themes.{{sfn\|Stephanie W. Jamison\|Joel P. Brereton\|2014\|pp=359–360}} 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).<ref name="tamil"/><ref>{{cite book\|author=Govind Sadashiv Ghurye\|title=Indian Acculturation: Agastya and Skanda\|url=https://books.google.com/books?id=HLMtAAAAMAAJ\|year=1977\|publisher=Popular Prakashan\|pages=19–20}}</ref> 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".{{sfn\|Stephanie W. Jamison\|Joel P. Brereton\|2014\|pp=359–360}} These ideas have led him to be considered as a protector of both the Arya and the Dasa.<ref name=sharma135>{{cite book\| author=Arvind Sharma\| title=Classical Hindu Thought: An Introduction\| url= https://books.google.com/books?id=gDmUToaeMJ0C&pg=PA135 \|year=2000 \|publisher=Oxford University Press \|isbn=978-0-19-564441-8\| page=135}}</ref> 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").<ref name="tamil"/><ref>{{cite book\|author=G.C. Pande\|title=Foundations of Indian Culture, Volume 2\|url=https://books.google.com/books?id=VMf-isGALqQC&pg=PA184\|year=1990\|publisher=Motilal Banarsidass\|isbn=978-81-208-0712-9\|pages=184–186}}</ref>{{sfn\|Kamil Zvelebil\|1992\|p=239}} 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.<ref>Max Muller, [https://archive.org/stream/upanishads01ml#page/170/mode/2up Aitareya Aranyaka], ''The Upanishads: Part I'', Oxford University Press, page 170</ref>		His Vedic poetry is particularly notable for two themes.{{sfn\|Stephanie W. Jamison\|Joel P. Brereton\|2014\|pp=359–360}} 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).<ref name="tamil"/><ref>{{cite book\|author=Govind Sadashiv Ghurye\|title=Indian Acculturation: Agastya and Skanda\|url=https://books.google.com/books?id=HLMtAAAAMAAJ\|year=1977\|publisher=Popular Prakashan\|pages=19–20}}</ref> 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".{{sfn\|Stephanie W. Jamison\|Joel P. Brereton\|2014\|pp=359–360}} These ideas have led him to be considered as a protector of both the Arya and the Dasa.<ref name=sharma135>{{cite book\| author=Arvind Sharma\| title=Classical Hindu Thought: An Introduction\| url= https://books.google.com/books?id=gDmUToaeMJ0C&pg=PA135 \|year=2000 \|publisher=Oxford University Press \|isbn=978-0-19-564441-8\| page=135}}</ref> 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").<ref name="tamil"/><ref>{{cite book\|author=G.C. Pande\|title=Foundations of Indian Culture, Volume 2\|url=https://books.google.com/books?id=VMf-isGALqQC&pg=PA184\|year=1990\|publisher=Motilal Banarsidass\|isbn=978-81-208-0712-9\|pages=184–186}}</ref>{{sfn\|Kamil Zvelebil\|1992\|p=239}} 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.<ref>Max Muller, [https://archive.org/stream/upanishads01ml#page/170/mode/2up Aitareya Aranyaka], ''The Upanishads: Part I'', Oxford University Press, page 170</ref>

	The second theme, famous in the literature of Hinduism, 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.{{sfn\|Stephanie W. Jamison\|Joel P. Brereton\|2014\|pp=359–360}}{{sfn\|Laurie Patton\|2014\|p=27–30}}		The second theme, famous in the literature of Hinduism, 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.{{sfn\|Stephanie W. Jamison\|Joel P. Brereton\|2014\|pp=359–360}}{{sfn\|Laurie Patton\|2014\|p=27–30}}


	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.{{sfn\|Laurie Patton\|1996\|p=413}} He is also mentioned in other three Vedas and the [[Vedanga]] literature such as in verses 5.13–14 of the ''[[Nirukta]]''.{{sfn\|Roshen Dalal\|2014\|p=187,376}}{{sfn\|Laurie Patton\|1996\|p=413}} 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''.{{sfn\|Alain Daniélou\|1991\|p=322–323 with footnotes 5 and 6}}		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.{{sfn\|Laurie Patton\|1996\|p=413}} He is also mentioned in other three Vedas and the [[Vedanga]] literature such as in verses 5.13–14 of the ''[[Nirukta]]''.{{sfn\|Roshen Dalal\|2014\|p=187,376}}{{sfn\|Laurie Patton\|1996\|p=413}} 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''.{{sfn\|Alain Daniélou\|1991\|p=322–323 with footnotes 5 and 6}}
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	===Temples===		===Temples===
	[[File:Srirangam1362010 025.jpg\|thumb \|Singing Sage or Sage Agastya with a [[veena]]. Located in the Sesharaya mandapa (Sesharayar Hall) of the [[Ranganathaswamy Temple, Srirangam\|Ranganathaswamy Temple]], in [[Srirangam]], India.]]		[[File:Srirangam1362010 025.jpg\|thumb \|Singing Sage or Sage Agastya with a [[veena]]. Located in the Sesharaya mandapa (Sesharayar Hall) of the [[Ranganathaswamy Temple, Srirangam\|Ranganathaswamy Temple]], in [[Srirangam]], India, ca. 16th-18th century C.E.]]
	Temples for Agastya are found in Tamil Nadu. They include the Sri Agasthiyar Temple at [[Agasthiyar Falls]] (Kalyana Theertham) in [[Papanasam]] ([[Thirunelveli District]]) and the Sri Lobamudra Samedha Agasthiyar Temple in the Arulmigu Chidambara Vinayagar Thirukoil at [[A. Vellalapatti]] ([[Madurai District]]) (7 km from [[Alagarkovil]]).		Temples for Agastya are found in Tamil Nadu. They include the Sri Agasthiyar Temple at [[Agasthiyar Falls]] (Kalyana Theertham) in [[Papanasam]] ([[Thirunelveli District]]) and the Sri Lobamudra Samedha Agasthiyar Temple in the Arulmigu Chidambara Vinayagar Thirukoil at [[A. Vellalapatti]] ([[Madurai District]]) (7 km from [[Alagarkovil]]).

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[[File:WLA lacma 12th century Maharishi Agastya.jpg|thumb|180px|Agastya]]
According to [[Hindu mythology]], '''Agastya''' was the name of a famous sage ([[rishi]]). The [[Hinduism|Hindu]] tradition states that he brought the [[Vedas|Vedic]] culture to the southern part of [[India]]. He also helped in development of [[Tamil language]]. According to traditional belief, he still lives in a mountain names ''Agasyta Malai'' in [[Tamil Nadu]], India. Scholars believe that Agastya wrote many hymns of [[Rigveda]]. He also find mention many times in the [[Vedic mythology]].

There are many stories about Agastya. In the famous Hindu epic, the [[Ramayana]], [[Rama]] (an [[avatar]] of god [[Vishnu]]) meets Agastya. Agastya gives Rama many advices and his support. There are two older stories about Agastya. One story tells that he forced the Vindhya mountains to bow down. The Vindhya Mountain is in middle of India, and divided the [[North India]] and the [[South India]]. In the second story, he drank all the waters of the [[ocean]]. This happened before the [[Churning of the Ocean]].

== References ==
* ''Dictionary of Hindu Lore and Legend'' ({{ISBN|0-500-51088-1}}) by Anna Dallapiccola
{{commonscat|Agastya}}

{{Religion-stub}}

[[Category:Hindu mythology]]
[[Category:Tamil culture]]