Lord Dattatreya

LORD DATTATREYA

The epic of Bhagvatha says that Dattatreya is the sixth avatar of twenty-one avataras of Mahavishnu and

the miraculous fourth avatar of Srimannarayana. The avatar of Lord Datta is older than the Dasavataras.

All the avatars had a specific task to accomplish before they departed. But Datta is ever present and ever

true. The unique characteristic of this avatar is that He came to bestow wisdom on everyone and help

them to tread on the right path. The mainstay of this ‘Marga’ (path) is not to terminate the evildoers but

to reform, train, fine tune and make them follow the path of knowledge. Datta is called Gurudeva, the

Supreme Teacher. No other avatar has this attribute.

There is a story in ‘Brahmanda Purana’ regarding the birth of Dattatreya. Atri was one of the saints born

out of the mind of Brahma. His wife Anasuya was one of the nine daughters born to Prajapati Kardama

and Devahoothi. Brahma sought the help of his son Atri in the process of creation. To acquire more

power Atri went to ‘Ruksha’ Mountain along with his wife Anasuya. There he did severe ‘Tapas’

(penance) for hundreds of years. The fire of his penance began to spread to the three worlds and set

them ablaze. The Trimurthis appeared before him, ready to fulfill his desire. But Atri exclaimed, “I

meditated on One Supreme Being to get Him as our son who is devoid of all attributes but why did you

Three grace me? The Trimurthis replied, “Though you are mentally above the Trigunas, you meditated

with a special wish so your meditation became Saguna and that is why we three were compelled to

appear before you. We want to adopt ourselves to you. You will have three illustrious sons. They will

spread your glory to all parts of the world.” Saying this, they disappeared.

There are two more stories in the Brahmanda Purana regarding the birth of Dattatreya. Kausika, a

Brahmin afflicted with leprosy, lived in Prathishthanapura. Sumathi, his virtuous wife treated him more

than god. One day he saw a courtesan passing through the street. Infatuated by her beauty he desired

her and pestered his wife to arrange a union with her. After it became dark, the virtuous Sumathi seated

her husband in a basket and carrying it on her head, started walking. On the way she happened to pass

by the great saint Mandavya. The leg of Kausika accidentally hurt Mandavya. He became furious. “Let

the head of the person who inflicted great pains to me, break into thousand pieces by the sunrise of

tomorrow” cursed Mandavya. Agitated by the curse Sumathi retorted, “Let the sun not rise tomorrow.”

She came back to her house along with her husband. There was no sunrise the following day. The world

groped in darkness. Daily rituals and observances stopped. People were perturbed. Gods and goddesses

prayed to Lord Brahma to prevent the impending disaster. “Sun could not rise due to a curse of a

virtuous woman. Only another virtuous woman can make the sun rise. Anasuya, the consort of saint Atri

is the greatest of all virtuous women. Go and pray to her. Only she can avert this danger”, said Brahma.

The gods sought refuge in mother Anasuya. She went to Sumathi and convinced her to repeal the curse.

The sun rose in the east, but immediately Kausika died. His head broke into pieces. Mother Anasuya

with her power brought life back into Kausika. He was relieved of his dreaded disease too. Delighted by

the divine, super human and rare act of Anasuya, Trimurthis appeared and granted a boon. She

submitted to Trimurthis that she wanted to have them as her sons and through whom a new light of

wisdom would be spread to dispel the darkness of human sorrow. “So be it”, uttered the Trimurthis and

disappeared.

On another occasion, the Trimurthis wanted to test her power of virtuousness. They came as guests and

sought alms on a condition that she had to feed them nude. The great mother Anasuya, with her infinite

grace made the three Lords as infants and fed them through her breast. The three goddesses - Lakshmi,

Saraswathi and Gowri , came in search of their spouses but found them as kids. On their request,

Anasuya restored them to manhood. At the same time, Atri came after tapas. The delighted gods again

granted boons to the couple. But Anasuya had only one wish – to have illustrious children.

After a few years, one-day saint Atri had just finished his meditation. He looked at Anasuya who had just

taken her sacred bath after menstruation affectionately. She was the embodiment of beauty and

sacredness of nature. Through the glance of saint Atri a visible divine light passed the eyes of Anasuya

into her womb. Lord Datta who causes the creation, existence and destruction of the whole universe

through the three Lords, desired to born as their child to fulfill their long awaited wishes.

Mother Anasuya became pregnant on Sapthami (seventh day after new moon day). The nine days in

between Sapthami and full moon day became nine months for the divine fetus. In the ninth month i.e.,

ninth day which is the full moon day in the month of ‘Margaseersha’, the Lord incarnated in human

form. The heavenly beings expressed their joy through a shower of flowers and beating of divine drums.

Apsaras (divine dancers) danced. There was tranquility everywhere. Saint Atri was filled with boundless

joy when he had a glimpse of the three Lords in the lovely faces of his babies. Chandra, Datta and

Doorvasa were born as a part of Brahma, Vishnu and Rudra respectively. This Chandra, born to Atri is

not the planet ‘moon’ in our solar system. Chandra in Vedas was known as ‘Soma’. This spiritual wisdom

was born to Atri as Chandra. Chandra fills the inner void of yogis with ecstasy. He causes the mental

disposition and longevity suitable for mundane activities of people through his soothing rays. Datta, the

supreme yogi is the benefactor of mankind both in worldly and spiritual activities. Doorvasa was the

master of self-control. He has become a wandering mendicant , a free soul.

But why did the three Lords choose the couple of Atri and Anasuya to test and adjudge them as best

vehicles for their new incarnation? There were instances, which made them so. Atri was one of the

Saptarshis (Seven Rishis) and had a main role during Swarochisha Manvantara. Actually he compiled the

fifth mandala of the Sakala branch of Rigveda. He was also the seer of Ayurveda – a Upaveda dealing

with medicines when the world was infested with diseases and thus averted major epidemics during

Krita Yuga and saved humans from extinction. On other occasion when the people were worried about

‘Manu Dharma Sastra’ as a hard nut to break, Atri himself compiled a ‘Manu Smrithi’ in a very lucid and

plain style. Later when there was a war between demons and gods, the sun and the moon were held as

captives and the whole world was in thick darkness. Then saint Atri, requested by the gods, himself

became the sun and the moon and filled the world with light. Mother Anasuya also performed many

wonders. During one summer due to intense heat, the river Ganges dried up. She with her power made

it flow for the benefit of the people and saints. At another time there was a severe drought and not

even a blade of grass was seen on the earth. She then fed thousands of saints on bulbous roots by

generating innumerous esculents. Another time the river Ganges lost its purity and became turbid due

to the continuous pollution from bodies of the sinners bathing in it. With her magical power Anasuya

cleared the pollution in no time and made it sacred again. The story of Kausika and that of the three

Lords becoming little kids need not be retold which already proved her as the most virtuous woman.

Who else then could parent the Supreme Teacher of the world other than this couple? Who else could

equal them spiritually or otherwise? They lived for the good of the world. They used their powers for the

benefit of the people.

Several Puranas (legendary history and mythology) like Markandeya Purana, Matsya Purana, Brahmanda

Purana and epics like Bhagvatha sing the greatness of Lord Dattatreya. He had become Supreme

Teacher by teaching many stalwarts like Karthaveeryarjuna, Vishnudatta, Prahlada, Alarka, Pingalanaga,

Yaduvu, and many more. Lord Datta revealed to Parasurama, the Tripura Rahasya. All these stories are

described at length in “Datta Purana”.

By going through the story of Karthaveeryarjuna, we can easily understand to what extent actually Datta

could be a benefactor. Karthaveeryarjuna with deformed limbs and in helpless conditions completely

surrendered to Datta. He could receive the boundless grace of Datta through his unswerving devotion.

The Lord asked, “Make any wish. I will grant”. Karthaveeryarjuna wanted so many. “My lord – let there

be prosperity and righteousness for the people in my country, let the thoughts of others be known to

me, let there be no defeat for me in any battle, let there be thousand hands to accomplish that, let all

the eight powers be mine, let me become powerful to go anywhere, let there be a rightful guidance to

me whenever there is a danger of deviation from right path, let the people get back their stolen money

if they remember me, let there be unquestioned devotion in my heart towards you. Oh Lord Datta”,

pleaded Karthaveeryarjuna. Lord Datta happily granted all the boons. To fulfill all the boons Lord Datta

made Karthaveeryarjuna perform “Anaghashthami ceremony”.

Datta himself is Anagha, meaning without ‘Agha’, sin. Datta is sinless. Anaghadevi is nothing but his

yogic power. Dattatreya along with Anaghadevi became ‘Ardhanareeswararoopa’ (saint female) for the

three acts of creation, existence and destruction. He is one with them and at the same time He is the

support and above them. Anagha is same as Maha Lakshmi, Maha Saraswathi and Maha Kali, motivating

and supporting them, yet above them. The Eight Siddhis, Anima, Garima, etc. are the sons of

Anaghaswamy and Anaghadevi. Lord Datta making Karthaveeryarjuna to perform the “Anaghashthami”

gave a panacea to all devotees.

Karthaveeryarjuna with his velour of thousand arms defeated many kings. He became great emperor of

his times performing yagnas (fire sacrifice) and giving his people good and righteous government. He

sought and gained the help of Datta for these earthly benefits. The path of yoga of Datta does not

advocate renunciation of the material world. But it teaches the gradual transformation of the material

into spiritual. It teaches one to do the duties dedicating the results to god. This is what that was

explained by Sri Krishna as “Yogaha Karmasu Kousalam”. The skill in doing things (earthly) becomes the

eligibility for ‘Yoga’ too. It is ‘Kriya Yoga’. When this clarity of mind is obtained then Datta taught the

ultimate truth to Karthaveeryarjuna – that, ‘only Brahma is Truth, the world is an illusion’. It is then that,

real aversion towards worldly affairs takes root in Karthaveeryarjuna. In this context Lord Datta teaches

the ‘Seven Examples’ as told by Brihaspathi to Indra. The seven stories reveal how a man can reach

ultimate goal of perceiving oneness or unity in diversity by discarding the veils of ignorance through

selfless performance of one’s duties and submitting the results to the Supreme. After this initial

preparation Datta taught yoga to Karthaveeryarjuna. These are all dealt in detail in Datta Puranam.

During Krita Yuga Brahma created ‘Avidya’ or ignorance to perpetuate the living species. But Brahma

himself fell a prey to it. He forgot all the Vedas and his intellect became dim. When all was lost, he

prayed to Srimannarayana. “Go and beseech Dattatreya. I am in that form now on Sahyadri” told the

Lord. Brahma followed the instruction and his memory came back. Thus Datta was the Guru of Brahma

too. He is the Teacher Supreme.

ATRI AND ANASUYA : THE SECRET MEANING

Atri was one of the nine sons born out of the mind of Brahma. Anasuya was one of the nine daughters of

Prajapati – Kardama. The word ‘Atri’ denotes the exalted state of a ‘Sadhaka’ (seeker). It (the word Atri)

is defined in the following sloka : “Adhyatmikadi Taapatraya Rahitvena Atri Sabdah Vachyo Jeevan

Mukho Kaschin Maharshi” – The ‘one’ who is above the ‘three’ and who is not influenced by the ‘three’

is ‘Atri’.

The ‘three’ being : firstly, the three miseries of human being viz. Adhyatmika; Adhibhouthika and

Adhidaivika; secondly, the three gunas viz. Satwa, Rajas and Tamas and lastly, the three defects of the

glands or knots viz. Brahma Grandhi, Vishnu Grandhi and Rudra Grandhi.

The one who is not influenced by and has surpassed the above three is Atri. To reach the state of Atri

one has to attain the state of ‘anasuya’ i.e. a state of mind without envy. The saint Atri made Anasuya as

his better half, Anasuya being without envy. It means a state of mind, which has discarded the veil of

illusion.

The Varaha Purana enlists envy and the habit of complaining (back biting or slander) as the other two

bad qualities in addition to the six vices; the lust, the rage, the selfishness, the infatuation, the arrogance

and the jealousy (Kama, Krodha, Lobha, Moha, Mada, Matsarya), which obstruct the accomplishment of

the four prime pursuits of man (Chaturvidha Purushardhas). The seven of the above vices make envy as

the base for their spread. According to sasthras, ‘compassion’ is the chief quality that makes a man, a

real human being. Love combined with mercy is compassion. When there is love there is no hatred.

When there is hatred there is no love. In the absence of hatred only one can love others. But why does

one hate? Hatred is the outcome of envy. When there is no room for envy, in our mind the state of

compassion or state without envy becomes our companion. The more we grow compassionate, the less

is the danger of succumbing to the six vices. The three miseries will be nullified; the mind becomes calm,

which eventually leads to liberation from the bondage – that is the state of ‘Jeevanmukthi’. That is why

our sages gave much importance to the state of mind sans envy in spiritual practices. As the spiritual

aspirant enjoys the growing companionship with this state, his base instincts (Tamas) will be

transformed into a vigorous activity (Rajas), which ultimately dissolves into the higher virtue (Satva). It

then becomes the pure essence (Shuddha Satva), and then only the power of Supreme Being, Datta

descends to the Sadhaka. The story of Datta in which Durvasa and Chandra deposit their attributes of

Gunas Tamas and Rajas respectively in Datta who was Satvik in nature, symbolizes the above i.e. when

the two baser ‘Gunas’ are melted into ‘Satva’ thus leading to pure essence. Only then one becomes

eligible to attain the yogic evolution into Datta. Atri and Anasuya demonstrated the method of attaining

the divine power of Datta and by their union; they brought the formless and the attribute-less Supreme

Teacher onto the earth which took the human form of Dattatreya – the Supreme Teacher. Along with

Him descended the Yoga Sakthi, giving us an opportunity to attain it. This divine and virtuous couple,

residing in the hearts of all spiritual aspirants, motivate and propel them to achieve their state of unity

to attain the Supreme power by constantly throwing rays of intuition. This explains the tradition of

praying to them prior to the worship of Dattatreya.

The prayer of Atri :

Danda Kamandalu Karayugalam

Mastake Vidyuth Vilasath Jatilam

Chandramo Datta Durvasa Pitaram

Vasthudyayinam Atrimameede.

The prayer of Anasuya :

Atripatneem Mahalakshmeem

Pativratya Siromaneem

Sree Dattatreya Jananeem

Anasuyamaham Bhaje.

DATTATREYA – HIS TIMES AND ASTRONOMICAL CONNECTION

Not a news item to write and reveal

It is right to see first and then unveil

Already united, the bride and groom are in great delight

The elders are slighter, their faces became white

Forget not the word the best of Shivananda.

It is not clear in which Brahma Kalpa Dattatreya was born. Hence the time in which he lived, has to be

decided basing on the times of saint Atri.

“Krita yuge Madhava mase Krishna pakshe dasamyam dhisanasyavasare powshneecha rukshe jhashe

jhashanke Dattastrimurtih swayam aviraaseeth.”

According to the above sloka Dattatreya incarnated himself on a Thursday, during the month of

Vaisakha on Bahula Dasami when the star of Revathi was in Meena Lagna during Krutha Yuga. This

Krutha Yuga belongs to Swayambhuva Manvantara, because it was during this Manvantara the saint Atri

has performed the severe austerities on the mount of Ruksha. During this tapas, the Trimurthis

appeared before him and then was born the unified power of the three as “Dattatreya”. According to

the estimate of some scholars the birth of Dattatreya occurred one hundred seventy crores of years ago.

Many constellation of stars are revered as goddesses from time immemorial, these clusters of stars

draw the energy from the center of the universe and which descends through the various forms of gods

we worship and are made available to all. The incarnations of various great men, the affairs of the

world, the evolution and efflorescence of human kind depends upon the movements of the stars and

happenings in the celestial sphere. During Prathama Krutha Yuga of Swayambhuva Manvantara, when

the abode of Brahma, the charioteer of Origa, the abode of Rudra or ‘Orion’ which was beneath milky

way, and abode of the Vishnu which was near the milky way in the celestial sphere were closest to each

other in the Rasichakra, the birth of Dattatreya – the unified of the three Lords occurred. At an angle of

180° to this place lies Vishnu – the ‘Sheshasai’ near Dhanush. Nearly thirty thousand light years away of

this place lies the center of universe. Hence the center of the universe, the abode of the ‘Sheshasai’ falls

in line with the abode of Dattatreya – the unity of the three Lords. On the full moon day of the month of

Margasheersha when Datta was born, our earth lies in constellation of Gemini, which is near the

celestial abode of Datta, and the sun the life giver lies in the constellation of Dhanush. When the sun is

in Dhanush and when the moon is in Gemini we on earth are standing in the line when Dattatreya was

born. Hence this opportunity of getting boundless energy from Datta became ours.

It is clear from the above that Dattatreya was born in the beginning of creation itself. The saga of this

unique incarnation of Dattatreya continues from the beginning of creation till the great destruction

through the four yugas. The chief motto of this unending incarnation is – initiating people towards

wisdom, making them perceive unity in multiplicity, helping to establish universal brotherhood beyond

caste, creed or religion and strengthening ourselves for the welfare and unity of the whole world.

* * *

To quench his thirst he doesn’t have water

Cow’s milk to the entire public how could he cater?

He cannot concentrate and cool down his mind

Just by teaching to do so how can he make other bind.


* * *

DATTATREYA – THE SIGNIFICANCE OF THE NAME

Dattatreya – the very name has a hidden philosophical meaning. Datta literally means one who got

adopted and Athreya means progeny of the Atri. The ‘Sandilyopanishad’ says that ‘he who knows the

hidden philosophical import of the name Dattatreya – knows everything and becomes the Brahman’. As

the world originated from the trigunas, the three attributes ‘Satwa’, ‘Rajas’ and ‘Tamas’ which arose

from the pure consciousness, all the living beings are guided by these gunas. But after recognizing this

universal principle, if one goes beyond the influence of these gunas, he becomes liberated – a free soul.

This is the secret of the practice in the path of Dattatreya upasana.

Sree Krishna in the “Gunathraya vibhaga yoga” of Bhagavathgita affirmed that whenever the Sadhaka

knows that he is different from the three gunas then he becomes liberated. But this is not possible

without achieving the stability of mind. Steadfast or ‘Sthithapragnya’ means taking pleasure or pain

equally with a peaceful mind, maintaining equanimity at all times without love or hatred, honor or

dishonor, praise or blame, like or dislike, friend or foe and to do the deeds without any expectation for

the results. This was already told by Dattatreya thousands of years ago and retold by Sri Krishna again.

Vishnu who is predominantly Satvik in nature resides in the hearts of devotees. The ‘Satva Guna’ is

developed by singing the praise of god, with love and affection treading in the path of devotion. It is

then that the ‘Ichcha Sakthi’ is awakened. The Vishnu Grandhi is untied. The Rajo Guna is full of

attachment. It awakens several desires and motivates action. It generates greed, conflicts etc.

consequently leading to restlessness. It is only through constant application of direction between right

and wrong, true and false, eternal and ephemeral, i.e. through the path of knowledge only that wisdom

is awakened and the Rajo Guna is controlled. The Brahma grandhi in the mind or brain gets untied.

Tamas is born of ignorance. It causes illusion, forgetfulness, sleep, dullness of mind etc. This Tamoguna

can be controlled through selfless service, recognizing God in all forms of living beings. It is then that

Kriya sakti is awakened. This is the path of action. In this the ‘Rudra Grandhi’ in the spine is unfolded.

Tamas, thus transforms into ‘pure consciousness’ or ‘Shuddha Satva’. The Sadhaka reaches a position

beyond the three gunas and becomes a liberated soul or ‘Avadhootha’. The sage Atri, mother Anasuya

were the first to reach this stage of Avadhootha. A sadhaka on reaching this stage, becomes Atri. Then,

the power of ‘Parabrahma’ or the cosmic energy or the yogic energy whatever we may call, completely

descends into the individual soul. This yoga sakthi is the progeny of Atri.

Thus at first the unified power of the three Lords descends into the individual soul of the Sadhaka and

afterwards through persistent practice, he surpasses the trigunas and later that power transforms him

into Atri which evolves into yoga sakthi and becomes his own completely. To put it simply, that yoga

sakthi is named as the son of the Sadhaka, known to us as Dattatreya. To put it in the worldly parlance,

in the first step, Datta comes to us, becomes our own, it is like declaring all His property as ours. In the

second step we becoming Atri i.e. we own that yoga sakthi, later we make it an integral part of us – it is

just like writing a document and then registering it. The sage Atri is the pioneer and harbinger of this

path. The Lord Datta has become popular as ‘Dattatreya’ (Datta, the son of Atri) thus glorifying the name

of His devotee and father Atri. For this reason he is praised as ‘BhaktaKeerthiVivardhana’ (one who

glorified the name of his devotees). Datta is easily attainable, through a single remembrance He gives

himself to His devotee, takes root as wisdom in their hearts and transforms him into Atri, i.e. above the

trigunas. Datta then makes the devotee as a powerful center of guiding energy for the welfare and

prosperity of the whole universe.

* * *

How can I explain the truth I perceive?

Even though I describe, who will believe?

Let him be there the way he is.

Yet I will sing His glory at ease.


* * *

DATTA MANTRA BEEJA AND ITS EMINENCE

For the most of Datta mantras Lord Parama Siva in the form of Sabara (an old man of Kirata tribe) was

the preceptor. It is interesting to note that the Parameswara the embodiment of Jnana was the

preceptor for all the mantras of Dattatreya – the Yogeswara.

The Beeja of Datta Mantra is “Draam.”

(Beeja – the mystic syllable which is the vital part of a mantra)

Dakshinamurty beejamcha Raamabeejena samyuktham

Draam ityekaksharam jneyam bindu naada kalaathmakam

Yethatheejam mayaproktham Brahma Vishnu Sivathmakam

Dattasyaadi manthrasyaad Atreyasyaadimaswarah

Thathrastha repha samyuktham

Yethath beejam mayaaproktham

Brahma Vishnu Sivathmakam

According to mantra sastra the above sloka was revealed to Parvati by Paramasiva. The god

Dakshinamurty like Siva is the embodiment of Jnana. Dattatreya took another form and became

Dakshinamurty to teach the saints like Sanaka, Sananda and others. Thus Dattatreya is also Jnana

Swaroopa. “Da” is the Datta mantra beeja given by saint Vyasa. This beeja gives worldly pleasures.

“Draam” is the Datta mantra beeja given by Parameswara. It liberates from the vicious circle of birth and

death. “Ra” is the agni beeja (which gives wisdom), and the paasa beeja “Aam” (which accomplishes

even the impossible) combined with the Parabrahma beeja “Da” became the beeja “Draam” which

discloses the eminence of Dattatreya as a Supreme Teacher the embodiment of Parabrahma.

There is a story in Bruhadaranyakopanishad. Once upon a time the demons, humans and the gods went

to Lord Brahma. Lord Brahma uttered a single syllable “Da” as his message. Everybody meditated upon

the meaning of the syllable. The demons thought that they should possess “Daya” or kindness, which

was devoid in them. The humans thought that he told them to have “Daan Guna” (generosity) which

was disappearing day by day. The gods thought that he told them to practice “Dama” or the inner

control, which was deficient in them.

Though gods and demons do not exist physically, yet they reside in human hearts debasing them. Man

should become a real human being by discarding their demonical nature, by fostering compassion or

“Daya”, with the help and company of ‘Anasuya’, the envy less state. Through generosity (Daana guna)

he blossoms into a complete man. Further with the practice of inner control, man can become divine,

making himself a ‘Sthithapragnya’. Through this evolution on mental plane he can draw the cosmic

energy (Parabrahmasakthi) through ‘Jnana Yoga’ (path of wisdom). He himself becomes Datta –

‘Dattoham’. ‘Draam’ is the beeja not only for all the mantras but it is the ‘Maha Prana’ – the vital factor

of the whole universe. It is also the casual factor for the existence of the entire universe. Cosmic energy

in total is embedded in this beeja.

“Dattatreyam Brahma Randhrastham” which means the ‘Sahasrara’ is the abode of Datta. Sahasrara is

thus also known as ‘Brahma Randhra’ – disclosing, that the power experienced by the Sadhaka is none

other than of Parabrahma. It is believed to be superior to the ‘Gayatri’ in creating a mighty intellect. The

Guru Gayatri discloses this truth.

“Om Dattatreyaya vidmahe,

Gayatreesaya dheemahi,

thanno Guruh prachodayath”

* * *

To write and publish is the writers nature!

Entangled in earthly snares he is a poor creature!!

‘The self’ is eternal; it is here, there and everywhere

Can anybody pen the immanent? Can anybody dare?


* * *

All the good olden days have gone away

Without meeting the mentor as you gone astray

However much you weep now there is no other way

The crop you could not reap is under the bird’s sway


* * *

DATTATREYA – HIS NATURE AND APPEARANCE

Mala kamandalu radha kara padmayugme

Madhyastha paaniyugale dhamaru thrisoole

Yasyastha oordhva karayoh subhashankhachakre

Vande tamathri varadam bhujashatkayuktham.

The very name of Dattatreya brings to mind the picture of a slender saintly figure in our mind with three

faces, six arms, a celestial cow (Kamadhenu) with four dogs sitting in front of Him. Lord Dattatreya the

Supreme Teacher was the apparent form of the supreme consciousness born to impart self-knowledge

or Atma Jnana. The three faces are of Brahma, Vishnu, Maheswara; the wisdom, primeval to the three

Lords being his body, the six arms are the six ‘sastras’, the four dogs symbolize the four ‘Vedas’ which

ward away all evil forces. Dharma or righteousness is the cow or ‘Kamadhenu’. The universal peace is

‘Audumbara’. This is the second of the Shodasa (Sixteen) Avataras of Datta. It was in this form that He

appeared to Atri, delighted with his tapas as ‘Atrivarada’.

The Sandilyopanishad talks of other forms of Dattatreya like the one with a single face (yeka mukha),

and four arms. The ‘dhyana slokas’ refer to Him as having two arms. The advaitamala mantra also refers

Him as having two hands. In most other places Datta is described with one face and two hands. Saint

Vasudevananda Saraswati worshipped Yekamukha Dattatreya with ‘varada’ and ‘Abhaya’ hands, seated

in siddhasana.

Whatever may be the external appearances of Dattatreya, if one grasps the hidden essence of His tatwa

one can attain unimaginable power that descends onto him. This is the only truth. Dattatreya has been

described as “Smaranamaatrasantustaha”, one who is satisfied with a single remembrance and comes

running towards us on that, hence he is known as “Smartrugaami”. Mantras, tantras and severe

penances are not necessary to attain His grace. Just a single remembrance is enough. In ‘Sree

Dattastavaraja’, Lord Siva told about Dattatreya to saint Suka.

Datta Datta idam vakyam tarakam sarva dehinam

Sraddha yukto japennityam Datta ityakshara dwayam.

Reciting of ‘Datta’ ‘Datta’ always with diligence accrues supreme benefits and averts all dangers of

human beings.

Once upon a time a saint by name Dalaadana wanted to test the truth of the epithet ’Smartrugaami’ of

Dattatreya. He recited the Lord’s name. Lord Datta immediately appeared before him, and said, “You

have not mistaken Dalaadana! I am Smartrugaami. There is no doubt about it. Let him be devoted or not

if anybody remembers me with single-minded concentration I would run towards them and fulfill their

wishes. Let not this visit of mine be wasted.”

Mama prakruti reedrusee smartrugaami

Na sandeho dwisaptha bhuvane yeva aham

Abhakthyava Subhakthyava yath smarennama ananyadheeh

Thadaaneem aham agamya dadaami that abheepsitam

Then He revealed Vajrakawacha to saint Dalaadana.

Once Datta accepts someone as His devotee, He allows him to lord over him. Like a son to his parents,

He serves them. He spreads their glory. He empowers His devotees to do wonders, but hiding His own.

He strives to increase the popularity of His devotees. Hence He is renowed as

“BhaktaKeerthiVivardhana”.

Datta is also Bhukthi, Mukthi Pradaata. He gives His devotees all earthly pleasures as well Mukthi or

liberation. He enters into the hearts of the devotees and makes the bud of devotion to bloom, so that

eternal fragrance of Jnana is emanated from them. He leads them from saguna to nirguna and

ultimately, blesses them with perfection (Yogasiddhi) thus liberating them from all the earthly bondages.

He appears in many forms, like a lad, a loving son, a young man, or an old recluse. He wanders like an

Avadhootha or a nomad or like a mad man at times. He would be like a strict mendicant, his hair matted,

at times like householder with hair well oiled and combed. He suddenly appears with a glass of wine in

one hand, lost in embrace of a beautiful lady – his eyes exuding desire. At other times, he can be found

with a silky attire, with golden glow all around him. At some other times he would be drinking toddy

naked, his body smeared with ashes.

The splendor and glory of the divine court of Dattatreya, situated in Naimisaaranya, has been splendidly

narrated in Brahmandapurana. Under the shade of the hibiscus tree, on a throne bejeweled with

precious stones is seated the Lord Dattatreya. Embedded in the plaits of his hair are jasmine and other

fragrant flowers, rows of garlands of Rudraksha, crystal and other precious stones are found around his

neck, a golden lace around his waist. On the left thigh is seated ‘Anaghadevi’ and the celestial cow

standing behind. On the four sides, the four Vedas are seated in the form of four dogs. The Lord is

surrounded by saints, sages, ascetics and great men like Navanadhas, Sanaka, Sananda, etc. All living

beings, the demons, the gods, the Ashta siddhis pay their obeisance to him. Seated on this throne Lord

Dattam, benefactor of his devotees, grants all their wishes and desires. Saint Atri and Anasuya on one

side, Chandra and Durvasa on the other, enjoy the splendor of the Swamy. Apsaras dance before him to

the tunes of the Gandharvas (celestial singers).

The description discloses the eminence of Lord Dattatreya. In one word Dattatreya is the most beautiful

person in this world. Words fail to describe his beauty and nature. A silent prostration with utmost

devotion is the only thing we can offer him. Lord Datta wanders every corner of the Bharatha Khanda

every day. He resides on Sahyadri during the night times. He sleeps at ‘Mahurigadh’. He does his

morning bath at Kashi, in the holy waters of ‘Ganga’, meditates in Ganugapura, does his ‘achamana’ at

Kurukshetra and ‘madhyahnika’ at Ganugapura, smears his body with ashes at Dhoothapapeswara, and

does his ‘sandhyavandan’ in Karnataka, begs alms at Kolhapur, had ‘Tilaka’ on his forehead at

Pandharipur, eats his alms at Panchaleswar, quenches his thirst in the river Thungabhadra, attends a

discourse at Badarinarayana, takes rest at Girnaar and offers evening ablutions on the west coast. There

is no place in Bharathakhanda, which is not touched by the sacred feet of the Lord. He gives his darshan

to the eligible and aspiring sadhakas. Bharath is renowed as a land of Yoga due to the divine presence of

Lord Datta.

DATTATREYA AND THE FIFTH ASHRAM

Human life is divided into four ashramas namely Brahmacharya, Gruhasta, Vaanaprasta and Sanyasa, to

meet the four ends of life. Though Dattatreya is considered as Brahmachari, he is above the four

ashramas and known as ‘Atyashrami’. The name Brahmachari here denotes his inner nature. He is the

embodiment of the Supreme Parabrahma in human form, always immersed in ecstasy and wanders with

bliss (Brahmachari – moving in Brahma). Once Pingalanaga astonished on seeing the attire of Dattatreya,

questioned him, “To which ashram do you belong?” He replied, “No one had ever known about this

ashrama of mine till now, it is different from the other four ashramas as we are in this ashrama perceive

the world as their self (Soul or Atma). Unattached we are, and above three Gunas. We require neither

Vedas with all its mantras and tantras nor the rituals, ceremonies and austerities. We would be in bliss

at all times”. The answer given by Dattatreya discloses his inward state and the corresponding outlook

of life. The ashrama as described by Dattatreya is Panchamashrama or fifth ashrama, also known as

‘Avadhootha Ashrama’. The seekers or Sadhakas in this tradition of Datta become Avadhoothas (the

embodiment of Datta himself) on continuous meditation of (Dattoham) – that he and Datta are one. The

four letters in the word Avadhootha – a, va, dhoo, tha – have specific and unique meanings.

Aashapaasha vinirmuktho aadimadhyaantha nirmalah

Aanande varthate nityam ‘a’ kaarastasya lakshanam

The letter ‘A’ denotes that he is devoid of the bondage of wish or attachment (asha) free from impurities

right from the beginning (adi), who is always in the state of eternal joy (Ananda).

Vaasanaa varjitayena vyakthamacha niraamayah

Vartamaaneshu varthate ‘va’ kaarastasya lakshanam

The letter ‘Va’ means, free from impressions of previous life (Vasanas), one who is always in the

‘present’ (Varthamana).

Dhoolee dhoosara gaatraani dhootha chittho niraamayah

Dharanaadhyaana nirmuktho ‘dhoo’ kaarastasya lakshanam

The letter ‘Dhoo’ means having a body smeared with dust or ‘dhooli’, devoid of the influence of mind

and one who does not require either meditation or concentration (Dhyana or Dharana).

Tatwachintaa dhruthayena chintaa chesthaa vivarjitah

Tamohankaara nirmukthah ‘tha’ kaarastasya lakshanam

The letter ‘Tha’ denotes, being immersed in philosophical reflection (tatva chintana), liberated from

ignorance (tamas) and ego (Ahankara).

A man who is liberated from all the earthly bondages and who has become wise having the knowledge

of all ‘shrutis’ and ‘smruthis’ and who is always immersed in the divine bliss – he is termed as

‘Avadhootha’ in ‘Niralambopanishad’. The Lord Datta, the sky clad is the embodiment of ultimate

wisdom.

* * *

Though you question me time and again in vain

About the supreme experience how can I explain

The dumb man is relishing the sweets’ taste

Pestering for a description isn’t it a mere waste?


* * *

* * *

If a thing is known it should be assimilated

Though imbibed what is the use if not disseminated?

A man whose vision is deficient

Can he show the path and become efficient?


* * *

WHY TO WORSHIP DATTATREYA

The fulfillment of four ends of life, viz. Dharma (righteousness), Ardha (wealth), Kama (earthly desires)

and Moksha (Liberation) is described as the goals of human life. Human beings are broadly classified into

four types, the afflicted (Aartulu), the seekers of wealth (Ardhaardhulu), the seekers of wisdom

(Jignasuvulu) and the seers (Gnanulu or liberated). The first two, take refuge in god for worldly

pleasures, wealth and success. They can choose any type of god or goddess for the fulfillment of their

wishes. The almighty with all his mercy on most occasions solves their problems and fulfils their desires.

But the list of desires is endless.

The Vedas specifically deal only with the facets of truth and wisdom of ‘Brahma’, whereas the

succeeding Agamas, Puranas and epics disclose about Trimurthis, various other gods and goddesses, and

the various incarnations of god. As a result, so many ways of worship and practices have come into

existence. The priests, patronisers and followers of a particular faith or path, quarrel with the people of

other faiths considering their deity as supreme. The mutual differences and competition among the

people of various faiths has divided society into various sects. Gradually, the seekers of truth and

wisdom have become scarce. God or Guru cannot help anybody who is not a seeker of truth and

wisdom. Those seekers ought to take refuge only in Dattatreya for attaining perfection (Yoga Siddhi),

through blending of karma (deeds or duty), bhakthi (devotion) and wisdom (Gnana). The power of

Supreme Being (Brahma has taken the form of ‘Guru’ or Datta, emanating great light to dispel the

darkness of ignorance. It is that power which takes root in the hearts of seekers as ‘discrimination’ or

Pragna and makes them to climb great heights in their ‘Sadhana’. He is the Supreme God, the Supreme

Teacher, the goal of all the mantras, the abode of all siddhis (powers), the giver of wealth and wisdom,

the unified head of deities. One would miss the vast priceless treasure of spiritual wisdom if one casually

thinks that Datta is just an ordinary incarnation of Lord Vishnu or as another yogi, without really

knowing his true nature.

Normally each deity according to its character is prescribed with many rituals and ways of worship. But

to Dattatreya a simple remembrance of him is sufficient. If anybody recitres ‘Datta’ with devotion, he

reveals himself to him. His worship does not require a set of obligatory rules to be followed. Irrespective

of caste, creed or religion, sex, age, anybody can worship him. It is not caste that decides eligibility but

the utterance of ‘Datta’. ‘Datta’ does the magic. It makes one divine. It is the easiest of all worships,

giving instant results. An offering reaches the deity in particular to which it is offered. That particular

deity should shower his or her mercy on the devotee. But Dattatreya is the embodiment of all deities.

Worshipping him is to worship all the deities. All the deities are (paroksha) implicit forms of Brahma,

whereas Datta is (Pratyaksha) explicit form of Parabrahma ‘to become many’. He is the unified essence

prior to the Trimurtis. Another unique feature is that he is a ‘Guru’. No other avatar has this epithet.

Nothing is bigger and greater than Parabrahma. That is why it has become the ‘Guru’ (big or massive).

Parabrahma and Datta are alike; hence Datta is ‘Guru’. The literal meaning of Guru – ‘Gu’ means

darkness and ‘Ru’ means to dispel. Datta became ‘Guru’ when he removed the ignorance of Atri. He was

the first ‘Guru’.

The soul (Atma) of living being has three layers – the physical, the subtle and the causal bodies. The

physical body is made up of the five constituent elements. It is visible. The subtle body, made up of

nineteen types of subtle energies, rests in the physical. The third – the causal is not at all a ‘body’. It is

the subtlest form of energy. It causes the birth of the creature and forms the other two bodies. A living

being has an ego interspersed with Trigunas, giving rise to three types of ahankaras - satwik, rajasik and

tamasik. Manas, buddhi, chitta and ahankara – the four anthahkarnas arose out of ‘Satvikahankara’. Out

of ‘Rajasikahankara’ arose the five sense organs (Gnanendriyas) and the five organs of action

(Karmendriyas). The ‘Tamasikahankara’ gave rise to the five elements (pancha bhoothas), the five subtle

principles (Panchatanmatras) namely Shabda, Sparsha, Roopa, Rasa and Gandha (sound, touch, light,

taste and smell), twenty-four in all. The entire universe is made with these twenty-four components.

‘Paramaatma’ is the Supreme in all the components of nature. Datta was referring to this ‘yoga’ when

he told that he has twenty-four Gurus through whom he received wisdom. We should not disregard

anything in nature and recognize with equanimity the unmanifest, invisible and the implicit ‘Supreme’ in

its each and every particle. We should carefully get rid of any unfavorable vibrations or responses

against anybody or anything in nature. Then the ‘yogamaya’ embedded in the invisible Paramatma is

flooded with energy. It is then that one becomes free, liberated and unattached even while living in this

world, constantly basking in glory or divine ecstasy. This is the state of an Avadhootha, the path of yoga

as envisaged by Lord Datta.

* * *

Teacher and disciple both are fettered and bound

Neither peace nor liberation is easily found

Seek a Guru free from all earthly ties

Week and meek! To become strong and wise.


* * *

THE TRADITION OF DATTA AND MEDITATION ON ‘I’

In the tradition of Datta the upasana or worship is initiated through Sagunopasana i.e. worshipping a

form, as well as possess bodies and are bound by Trigunas. Pure love and self-surrender can be fostered

through praising and singing glory of Lord Datta. Pooja, archana and reciting stotras etc. is to be done

moderately. One should perform the assigned duties with a spirit of dedication to Lord, thereby

increasing the satvic nature and divine qualities. Gradually one should enter into inward practice and

nirgunopasana (worship without form or object). The aim of Datta yoga is, self-realization or ‘atma

sakshatkara’. To discover the ‘self’, one needs Gnana or wisdom. And to get Gnana, one has to

‘meditate’ (Dhyana). ‘Dhyana’ is nothing but concentration on the real self says Sankaracharya.

Pranayama or Breath exercises should precede meditation. It harmonizes the circulation of blood and

facilitates the calmness of mind. We should meditate on the nature of self by questioning ourselves,

‘Who am I’?

Then that single question generates several other questions leading to evolution in the mind, like in

Alarka, a devotee of Datta – ‘I am not this mind, nor the intellect, ego not I am, not even this body, I am

above all these and unique. If I am not this body which is so close to me, then who am I? I am ‘atma’. I

am the consciousness. I am the all-pervading atma . I am one with all the living beings. There is nothing

that which I am not. I am the all-pervading consciousness. I am the true existing ‘bliss’.

Through constant, regular and uninterrupted meditation the above feeling is made more concrete. It is

not enough to have this feeling, only when we sit for a brief period with our eyes closed. This feeling of

immanence is to be endured in our mind all through our wakefulness, during all our activities. We have

to make the states of Atri and Anasuya our own. We have to cultivate the habit of performing our duties

unaffected by dualities, selfish and self-centered activities.

Sadhana or practice is not a part of life; the whole life should become sadhana. The mental disposition

that I am Brahma (Aham brahma asmi) and ‘I am Datta’ (Dattoham) should become permanent. If we do

our steadfast sadhana, Datta at any moment may shower his grace and we will reach our goal – the

perfection.

All the traditions of spiritual practices in India are based on the teaching of Dattatreya, but He did not

confine to any particular faith, any particular rules or establish a separate tradition. He taught wisdom to

different people depending on their mental disposition. He is like water, which takes the shape of its

container. Be it of any path, Datta renders that sadhana into a ‘yoga’ and gives ‘perfection’ or ‘siddhi’

through it. We come across the worship of Datta in the traditions of Nadha, Mahaanubhava, Varkari,

Samardha, Atheetha, Bhairava and Akhaada. Even people belonging to other religions like Sikhism,

Christianity and Islam are also known to worship Datta. In the temples like that of Baba Badamgir in

Karnataka and others, Muslim devotees act as priests.

Lord Datta clearly, in unequivocal terms states His real nature in ‘Sreepada Sreevallabha Charitamrutha’

–

‘I am the self-illuminating light glowing in all the faiths, percepts and religions of the world. I appear

differently, with many a nature depending upon the desires, mental dispositions, interests and the

paths, my devotees tread upon. As I am eternal, ever free and non-dual in nature, there is no specific

style of mine. I am the inward light that shines gloriously in all the deities. It is me, who receives all the

praises and prayers offered to those various deities and showers the blessings in return.’

Let all the devotees of Dattatreya grasp and imbibe the above and let them remember him always to

make their lives worth living and meaningful.

* * *

I made my body the earthen lamp

Wick is the soul, the eternal seeker

Flooding with my blood to fill it

Waiting eagerly for beloved’s visit.


* * *

THE INCARNATION OF DATTA AND THE GLORY

Lord Dattatreya is the embodiment of the ‘great volition’ (Mahasankalpa) according to which the

process of creation, existence and destruction has been taking place. This ‘Mahasankalpa’ acts as the

base not only for the whole universe with all its multiplicities but also for the ‘only supreme

consciousness’ (Parabrahma) which is all pervading and hidden, within and without all living beings. Sath

– Chit – Ananda the truth, the existence, the bliss – are original characteristics of that supreme

consciousness. All living beings, recognizing this all pervading consciousness should achieve universal

prosperity by sharing mutual love and affection, extending help and cooperation should invade universal

peace and brotherhood. They should become the embodiments of eternal order. It is the duty of the

soul or self (Swadharma) of all human beings. Living with the performance of this duty is the aim and

end of life. In accomplishing this aim lies the purpose of upholding of creation for which saint Atri and

mother Anasuya brought onto the earth – the formless, the attribute less, the unmanifest

“Mahasankalpa” – in the human form of Dattatreya. He is the unique incarnation who gave his own self

to all human beings for achieving their divine goal. During the turbulent times, when man under the

influence of Kali forgot eternal dharma and fell prey to the six vices, hatred and envy and headed

towards the final destruction, Dattatreya having mercy on us descended on the earth as the ‘Adiguru’.

But on recognizing the fact that an effort of centuries is required to reform and mend the ways of

deteriorated race who have fallen from their duties, dharmas and divinity for several millennia –

Dattatreya according to a divine plan started his mission through many Avadhoothas, saints and yogis in

a thousand ways.

If Dattatreya is a Banyan tree, all the great men are its branches and props. Like a firm and strong prop

root resembling almost like the main tree, some seers ameliorate the miseries of devotees leading them

to the ultimate goal. They are worshipped as Dattavataras or incarnations of Datta. Let us remember the

famous nine of such incarnations, namely Sripada Srivallabha, Sri Nrusimha Saraswathi, Sri Manikya

Prabhu, Swamy Samardha of Akkalkot, Sri Sai Baba of Shirdi, Sri Vasudevananda Saraswathi, Sri Gajanan

Maharaj, Hazarat Tajuddin Baba and Siddheswar Sant Gulab Baba. The world is filled with Datta. There is

no place in this universe, which is not pervaded by that great power. Every living being is manifest with

three fold qualities (trigunas), which is its nature. That’s why there is every possibility for each living

being to get a favorable response through the worship of Lord Datta – who himself is manifestation of

the three fold qualities of nature. The parayana (reading) of the stories of these incarnations and

contemplation on them creates a resonance with the vibration of Datta. Lord Datta floods us with the

turbulent flow of ‘Gurusakthi’ making the various Dattavataras as the channels for propagation of

Dharma.

Only one essential nature of Datta is emanated through many a Dattavatara. In the endless story of

Datta, the various Dattavataras correspond to different chapters. Keeping this in view, if one chants

their names constantly it leads to unbroken meditation and one becomes identical with objects of one’s

meditation. Then Lord Datta bestows the divine vision of beholding unity in multiplicity, the wisdom of

non-duality and finally the perfection of yoga or ‘Yoga Siddhi’.

When the evil deeds (papa karma) diminish and the virtuous deeds begin to bear fruits – then only, the

devotion towards the ultimate Lord – the Datta buds in the human heart. We can then consider

ourselves fortunate to have had an opportunity to know about Datta and his various avataras.

* * *

Avadhootha Chinthana Sree Gurudeva Datta.

* * *

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Lord Dattatreya