Durvāsa : Re-Initiater of Śaiva Methodology

Ṛṣi Durvāsa (दुर्वास) is the legendary being who facilitates āgama vijñāna to humankind.

Let's look at facts mostly unheard of outside the āgamic traditions.

There is a lot of misunderstanding about the Ṛṣi.

Ṛṣi Durvāsa is being caricatured with an extremely angry persona. This is an attempt at simplifying his caritra & present him as someone who has no control over anger.

But in yogic culture, he is seen as supremely compassionate, benevolent & guiding force for many narratives.
Let's start from the very start.

Brahmā Deva, the embodiment of creative principle, started to birth the universe. He initiated creation on many levels, of many realms, objects of consciousness, beings, modes of observation, layers of substance and so on.
There came a point where, although he had created innumerable objects of all kinds, he felt unsatisfied.

Then, out of this longing to create something phenomenal, he sat in meditation of Śiva and Jagadambikā. Out of this contemplation over Śiva-Śakti, he got an inspiration.
Through this inspiration he used his faculty of Śruti, or perception of vibration as sound, and created Ṛṣi Atri. After creation of this sādhaka, Brahmā felt satisfied and thanked Mahādeva.
Atri, the mind born son of Brahmā, married the daughter of Dakṣa - Anusuyā. But there was a problem. They couldn't conceive a child. For this both of them went to Mount Ṛkṣa and with prāṇāyāma, they prayed to Śiva to grant them a Son.
Many years passed in this sādhanā, and seeing the combined penance of the divine couple, the Trimūrti appeared before them and gave them a boon that they'll have three children with the essence of Śiva, Viṣṇu and Brahmā respectively.
Now, we go back to the cosmic narrative of Brahmā Deva and his creation.

As Brahmā created and created, his pride grew stronger. After forming his sṛṣṭi, he felt that with his one face he couldn't grasp the infinitely vast panorama of creation. So he created one more head.
Still finding it less, he created one more and then one more. Like this he created 3 more heads looking at each of the 4 directions. After this he watched his own creation. And getting impressed with his own creation, out of his pride, he created one more head on top.
This had no purpose, but just as a crown of his pride.

Śiva watched all this from the darkness of his abode, silently. When he saw the crown of pride over Brahmā's head, he felt disgusted.
He saw the injustice, bondages and misery as a part of Brahmā's creation. And on top of it, seeing Brahmā getting proud over his own making, Śiva got enraged.

He came towards Brahmā and in this fury chopped off Brahmā's 5th head on top.
Brahmā, realising his mistake, bowed down to Mahādeva.

He explained to Śiva that how his creation was infact, not full of bondage or misery, but he had only bestowed freedom for people to decide what they want in their lives. People out of choice could decide their own destiny.
Listening to this, śiva asks as to why he even created the components of suffering.

Brahmā explains as to how Manas, the mind, is only a potentiality. People can mould it and experience whatever they want. Brahmānanda was the undifferentiated state of manas.
Then Śiva forgives Brahmā Deva, and heads towards Kailāsa, but with the residue of his krōdha still present.

All the beings on the way start escaping the sight of Śiva because of his agony filled presence. All the Deva, Demons, Ghosts, Goblins, Yakṣas start running away.
No body is able to bear with Śiva's presence.

Śiva arrives at Kailāsa, his abode. But his agony filled presence drives all of the beings present at Kailāsa too. Pārvatī too, troubled by his krōdhāgni, finds it difficult to stay with Śiva.
Pārvatī mentions that it has become impossible to live (Dur - tough, vāsa - reside) with Śiva because of his Krōdhāgni emanating from the fifth head of Brahmā that is stuck to his hand, making him a Kāpālika.
Seeing Pārvatī troubled, Śiva feels that somehow this head has to be dislocated from his hand.

Viṣṇu Deva, seeing this problem, arrives and asks Mahā Deva to strike his hand with his Triśūla. When Śiva does so, a stream of blood springs out of Viṣṇu's hand.
This stream of blood dislocates Brahmā's head stuck to Mahādeva's hand and takes Śiva Krōdhāgni towards earth. To know what exactly is Śiva Krōdhāgni, please read this thread. This Krōdhāgni, is infact Trikāgni which is mentioned in Śiva Stotra.

This stream of blood, containing the essence of Trimūrti, divides itself into three and enters the womb of Anusuyā, the wife of Ṛṣi Atri, through the tears of Atri. And with this, the three sons of Atri and Anusuyā get born.
These sons are manifestation of the Trimūrti. They are - Dattātreya, Soma and the facilitator of śaiva methodology for us - Ṛṣi Durvāsa (one who is difficult to live with).
I have made a thread about another such paramparā from south India which begins with the direct hand of Śiva and his krōdhāgni, which actually is Trikāgni.
Through this divine play, Ṛṣi Durvāsa comes into existence.

Durvāsa is everywhere. In every narrative of our history. He is the manifestation of Śiva himself. Or in other words, through Durvāsa, Śiva guides the path of humanity.
Durvāsa plays an important role of catalyst in every narrative. From Rāmāyaṇa to Mahābhārata, Samudra Manthana to Āgama Paramparā, and innumerable purāṇas and danta kathās.

Śiva is always in the background.
In Āgamic lineages, he's seen as exceptionally benevolent and compassionate being. He is not only a legendary figure, but someone who actively guides us from time to time. He is a cheeranjeevi, immortal one, who is a present reality for many Yogīs on the path.
He's not just a mythical form, but someone who responds/intervenes in the lives of the seekers to this very day.

We'll be talking about his role in re-initiation of Śiva's Methodology in the next thread.

ॐ श्री महादेव शंभो

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