lord dattatreya
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Lord DattatreyaTRANSCRIPT
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.
Forget not the word the best of Shivananda.
* * *
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.
Forget not the word the best of Shivananda.
* * *
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?
Forget not the word the best of Shivananda.
* * *
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
Forget not the word the best of Shivananda.
* * *
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?
Forget not the word the best of Shivananda.
* * *
* * *
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?
Forget not the word the best of Shivananda.
* * *
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.
Forget not the word the best of Shivananda.
* * *
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.
Forget not the word the best of Shivananda.
* * *
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.
* * *