Dattatreya (Sanskrit:दत्तात्रेय,IAST:Dattātreya),Dattā orDattaguru, is aparadigmaticSannyasi (monk) and one of the lords ofyoga, venerated as aHindu god.[11] He is considered to be anavatar and combined form of the three Hindu godsBrahma,Vishnu, andShiva, who are also collectively known as theTrimurti, and as the manifestation ofParabrahma, the supreme being, in texts such as theBhagavata Purana, theMarkandeya Purana, and theBrahmanda Purana, though stories about his birth and origin vary from text to text.[12][13][14] SeveralUpanishads are dedicated to him, as are texts of theVedanta-Yoga tradition in Hinduism.[15] One of the most important texts of Hinduism, namelyAvadhuta Gita (literally, "song of the free soul") is attributed to Dattatreya.[16][17] Over time, Dattatreya has inspired many monastic movements in Shaivism, Vaishnavism, and Shaktism, particularly in the Deccan region of India, Maharashtra, Gujarat, Madhya Pradesh, Rajasthan and Himalayan regions where Shaivism is prevalent.[18] His pursuit of simple life, kindness to all, sharing of his knowledge and the meaning of life during his travels is reverentially mentioned in the poems byTukaram, a saint-poet of theBhakti movement.
According to Rigopoulos, in theNath tradition ofShaivism, Dattatreya is revered as the Adi-Guru (First Teacher) of theAdinath Sampradaya of the Nathas, the first "Lord of Yoga" with mastery ofTantra (techniques), although most traditions and scholars consider Adi Nath to be an epithet ofShiva.[19][20] According to Mallinson, Dattatreya is not the traditional guru of the Nath Sampradaya but instead was co-opted by the Nath tradition in about the 18th century as a guru, as a part of Vishnu-Shiva syncretism. This is evidenced by the Marathi textNavanathabhaktisara, states Mallinson, wherein there is syncretic fusion of the Nath Sampradaya with the Mahanubhava sect by identifying nine Naths with nine Narayanas.[21]
An annual festival in the Hindu calendar month of Mārgaśīrṣa (November/December) reveres Dattatreya and is known asDatta Jayanti.[22]
InSikh Religion,Guru Gobind Singh has written life history of Dattatreya in his composition calledRudra Avtar including Birth, Spiritual journey includes 24 Gurus and Realization ofAkal Purakh.[23]
Life
In thePuranas, he was born in an Indian hermitage toAnasuya and her husband, the Vedic sage,Atri who is traditionally credited with making the largest contribution to theRigveda.[24][25] It is said that they lived inMahur, Nanded District, Maharashtra. Another states that his father lived in the western Deccan region.[25] A third claims he was born in the jungles of Kashmir near the sacredAmarnath Temple.[26] A fourth legend states he was born along with his brothers Durvasa and Chandra, to an unwed mother named Anusuya,[27] In a fifth myth, sage Atri was very old when young Anusuya married him and they sought the help of thetrimurti gods for a child. As the trinity were pleased with them for having brought light and knowledge to the world, instantly granted the boon, which led Dattatreya to be born with characteristics of all three.[28]
While his origins are unclear, stories about his life are clearer. He is described in theMahabharata as an exceptionalRishi (sage) with extraordinary insights and knowledge, who is adored and raised to aGuru and anAvatar of Vishnu in the Puranas.[29] He is accompined by his consortLakshmi in form of Anagha Devi.[30] Dattatreya is stated in these texts to having renounced the world and leaving his home at an early age to lead a monastic life. One myth claims he meditated immersed in water for a long time,[27] another has him wandering from childhood.[31] and Dattatreya made atapa for 12,000 years there. TheTripura-rahasya refers to the discipleParasurama finding Dattatreya meditating onGandhamadana mountain, nearRameswaram, Tamil Nadu.[32]
The young Dattatreya is famous in the Hindu texts as the one who started with nothing and without teachers, yet reached self-awareness by observing nature during hisSannyasi wanderings, and treating these natural observations as his twenty four teachers.[33] This legend has been emblematic in the Hindu belief, particularly among artists andYogis, that ideas, teachings and practices come from all sources, that self effort is a means to learning.[34][35] The 24 teachers of Dattatreya are:[33][36]
the highest has no boundaries, no limits, is unaffected even if clouds and thunderstorms come and go
the highest within oneself, the Atman (self, soul) has no limits, it is undifferentiated non-dual no matter what, let the clouds of materiality pass, be one with your soul and the Universal Self
source of light and gives its gift to all creatures as a sense of duty; in rain puddles it reflects and seems like distinct in each puddle, yet it is the same one Sun
the soul may appear different in different bodies, yet everyone is connected and the soul is same in all; like Sun, one must share one's gifts as a sense of duty
they suffer losses in the hands of violent hunters, warn against obsessive attachments to anyone or to material things in this world
do not be obsessive, don't focus on transient things such as damage or personal loss, human life is a rare privilege to learn, discover one's soul and reachmoksha
active, works hard to build and create its reserve by directly visiting the flowers, but is selective and uses discretion, harmonious with flowers and never kills or over consumes
be active, go directly to the sources of knowledge, seek wisdom from all sources but choose the nectar, be gentle, live harmoniously and leave others or other ideologies alone when you must
exchanges transient pleasure with body, but feels dejected with meaningless life, ultimately moves on
many prostitute their time, self-respect and principles for various reasons but feel dejected with their career and circumstances, seek meaning and spirituality in life, move on to doing things you love to do
she is poor yet tries her best to feed her family and guest, as she cooks she avoids attracting attention to her kitchen and poverty, by breaking all her bangles except one on each wrist
don't seek attention, a yogi accomplishes and shares more through solitude
starts out closed in a tiny nest but ultimately becomes a butterfly
long journeys start small, a disciple starts out as insignificant but ultimately becomes a spiritual master
Iconography
Dattatreya is typically shown with three heads and six hands, while very few show him with one head and four hands. Left: Icon with three heads; Right: with one head.
Dattatreya is typically shown with three heads and six hands, one head each forBrahma,Vishnu andShiva who represent theTrimurti, the three main gods in Hinduism, and one pair of hands holding the symbolic items associated with each of these gods:Japamala andKamandalu of Brahma,Shakha andSudarshana Chakra of Vishnu,Trishula andDamaru of Shiva. He is typically dressed as a simple monk, situated in a forest or wilderness suggestive of his renunciation of worldly goods and pursuit of a meditative yogic lifestyle. In paintings and some large carvings, he is surrounded by four dogs and a cow, which symbolise the fourVedas and mother earth who nourishes all living beings.[38][39][40]
In very few older medieval temples of Dattatreya show him with just one head, such as the one inMahur, one atNarayanpur on Pune Satara Road, Near Pune, and another inPandharpur, both in southernMaharashtra.[41] Very few texts such asAgni Purana describe the architectural features for buildingmurti, and for Dattatreya, it recommends him with one head and two hands.[42] InVaranasi,Nepal, north Himalayan foothill states of India, 15th-century Nath temples of Dattatreya show him with just one face. In most parts ofIndia andworld, the syncretic six armed and three faced iconography is more common.[43]
He is the motif of the '"honey bee" Yogin who has realized advaita knowledge. Dattatreya as the archetypal model ofsyncretism:[44]
Furthermore, the unfolding of the Dattātreya icon illustrates the development of Yoga as a synthetic and inclusive body of ideologies and practices. Although fundamentally ajñāna-mūrti, Dattātreya is a "honey bee" Yogin: one whose character and teachings are developed by gathering varieties of Yoga's flowers. For all religious groups whose propensity it is to include ideas, practices, and teaching from the ocean of traditions, Dattātreya is truly a paradigm.
— Antonio Rigopoulos, Dattātreya: the immortal guru, yogin, and avatāra[45]
Another distinctive aspect of Dattatreya iconography is that it includes four dogs and a cow. The four dogs represent the Vedas,[46] as trustworthy all-weather friends, company and guardians, while the cow is a metaphor for mother earth who silently and always provides nourishment.[47]
Alternate iconography
Dattatreya's sculptures with alternate iconography have been identified in 1st millennium CE cave temples and archaeological sites related to Hinduism.[48] For example, in theBadami temple (Karnataka), Dattatreya is shown to be with single head and four hands like Vishnu, but seated in a serene Yoga posture (padmasana). Carved with him are the emblems (lañchana) of the Trimurti, namely the swan of Brahma, the Garuda of Vishnu and the Nandi of Shiva. The right earlobe jewelry and hair decoration in this art work of Dattatreya is of Shiva, but on his left the details are those of Vishnu.[49] Rigopoulos dates this Badami sculpture to be from the 10th to 12th century.[48]
A sculpture similar to Badami, but with some differences, has been discovered inAjmer (Rajasthan). The Ajmer art work is a free statue where Dattatreya is standing, has one head and four hands. In his various hands, he carries aTrishula of Shiva, aChakra of Vishnu, aKamandalu of Brahma, and a rosary common to all three.[50] Like the Badami relief work, the Ajmer iconography of Dattatreya shows the swan of Brahma, the Garuda of Vishnu and the Nandi of Shiva carved on the pedestal with him.[50]
Some scholars such as James Harle and TA Gopinatha Rao consider iconography that presents Brahma-Vishnu-Shiva together asHari Hara Pitamaha to be synonymous with or equivalent to Dattatreya.[51][52] Antonio Rigopoulos questions this identification, and suggests thatHarihara Pitamaha iconography may have been a prelude to and something that evolved into Dattatreya iconography.[48]
Symbolism
Always be learning
The investigators of the true nature of the world are uplifted by their own efforts in this world. The self is the infallible guide of the self: through direct perception and through analogy one can work out one's salvation.
The historic Indian literature has interpreted the representation of Dattatreya symbolically. His three heads are symbols of theGunas (qualities inSamkhya school of Hinduism). The three Gunas are Sattva, Rajas and Tamas. The six hands have ethical symbolism, namelyYamas,Niyama, Sama, Dama, Daya and Shanti (axiology inYoga andVedanta school of Hinduism).[53]
TheKamadhenu cow is symbolicPanchabutas, the four dogs are inner forces of a human being: Iccha, Vasana, Asha and Trishna. In these interpretations, Dattatreya is that yogiGuru (teacher) who has perfected all these, rules them rather than is ruled by them, and is thus the Guru Dattatreya is beyond them.[53]
Dattatreya is mentioned in the ancient chapter 9 of theSattvata Samhita and chapter 5 of theAhirbudhnya Samhita, both among the oldest layer of texts in the VaishnavaAgama tradition (Pancaratra).[61] Schrader states these texts and the chronology of Dattatreya are older than the Mahabharata, but Rigopoulos disagrees with him on the chronology.[61]
The extant manuscripts have been dated to approximately the 9th or 10th century,[65] but it may have existed earlier as part of an oral tradition.[66] It consists of 289shlokas (metered verses), divided into eight chapters.[62][67]
Lord Dattatreya Idol in MaharashtraMurti of Dattatreya
Several Hindu monastic and yoga traditions are linked to Dattatreya:[68]
Nath sampradaya: TheNath yogis, that metamorphosed into a warrior ascetic group, consider Dattatreya as their theological founder.[69] This group grew and became particularly prominent during the Islamic invasions and Hindu-Muslim wars in South Asia, from about the 14th to 18th century, although the Dattatreya roots of the peaceful Nath yogis go back to about the 10th century. The group was most active in Rajasthan, Gujarat, Maharashtra, Madhya Pradesh, Uttar Pradesh and Nepal. The tradition believes that the legendary Nath sampradaya yogi and Hatha Yoga innovatorGorakshanath was inspired and shaped by Dattatreya.[69] Regional efforts and texts of the Nath tradition such asYogi sampradaya vishkriti discussed Dattatreya.[70][71]
Avadhuta sampradaya: The nineNarayanas of the Avadhuta sampradaya are attributed to Dattatreya, an idea also found in the Natha sampradaya.[72] A panth started byPantmaharaj Balekundrikar ofBalekundri nearBelgavi is related to this. Also a saint named Shri Prabhakar Keshavrao motiwale follows the same path from years, and also Datt sampradaya is followed in his ashram located atKanadia,Indore (Madhya Pradesh).[68]
Dasanami sampradaya andShakti pithas: Dattatreya is revered in Dasanami and goddess-oriented Shaktism traditions.[73][74]
Bhakti traditions: Dattatetreya's theology emphasizing simple life, kindness to all, questioning the status quo, self pursuit of knowledge and seeking spiritual meaning of life appealed to Bhakti sant-poets of Hinduism such as Tukaram[44] and Eknath,[75] during an era of political and social upheaval caused by Islamic invasion in the Deccan region of India. They reverentially mentioned Dattatreya in their poems. The use of his symbolism was one of the many syncretic themes of this period where the ideas ofVaishnavism andShaivism holistically fused in popular imagination.[76]
Mahanubhava tradition: Along withKrishna, theMahanubhava tradition considers Dattatreya as their divine inspiration. The Mahanubhava Panth, propagated by SriChakradhar Swami, has five Krishnas, of which Dattatreya is one as their Adi Guru (the original Guru), as well as the early teachers in their tradition (Chakradhar, Gundam, Changdev).[77] They worship Dattatreya as single headed with two arms. He has a temple dedicated in Mahur by this tradition.[41]
Gurucharitra tradition: This tradition is named after the Marathi textGurucharitra consisting of 51 chapters, containing the life stories of 14th-century Datta AvatarSripada Srivallabha and 15th-century Datta AvatarNarasimha Saraswati.[78] The text was composed by Sarasvati Gangadhara, consists of three sections called Jnanakanda (chapters 1–24), Karmakanda (25–37) and Bhaktikanda (38–51), and is considered a sacred mantra-filled text in the Gurucharita tradition in parts of Maharashtra, north Karnataka and Gujarat. Ganagapur inkalaburagi north Karnataka is an important pilgrimage center in this tradition.[78]
Manik Prabhu (Sakalamata) Sampradaya: In this tradition, Dattatreya is worshipped with his Shakti, known as Madhumati. This tradition was started by the 19th century saint ShriManik Prabhu, who is considered an Avatar of Dattatreya.Manik Nagar is the spiritual headquarters of this Sampradaya. Shri Manik Prabhu also established a Guru Parampara at Maniknagar for the spiritual guidance of devotees. Shri Manik Prabhu and his successors have written manyabhangas andbhajans in Marathi and Kannada in praise of lord Dattatreya which are regularly sung atManik Nagar.[79]
Lal Padris: another Hindu yogi group from western India with roots in the 10th-century and with ideas similar to Nath and Kanphata sampradaya, traces Dattatreya as the basis of their spiritual ideas.[80]
Around 1550 CE, Dattatreya Yogi taught the Dattatreya philosophy to his disciple Das Gosavi inMarathi. Das Gosavi then taught this philosophy to his twoTelugu disciples Gopalbhatt and Sarvaved who studied and translated Das Gosavi's book ofVedantavyavaharsangraha into Telugu language. According to Prof. R. C. Dhere, Dattatreya Yogi and Das Gosavi are the original gurus in the Telugu Dattatreya tradition. Prof. Venkata Rao states thatDattatreya Shatakamu was written by Paramanandateertha who is equally important in his contributions to the Telugu tradition of Dattatreya. He was a proponent ofAdvaita philosophy and dedicated his two epics,Anubhavadarpanamu andShivadnyanamanjari to Shri Dattatreya. His famousVivekachintamani book was translated intoKannada by Nijashivagunayogi and Lingayat saint Shanatalingaswami translated this into Marathi.[81]
^Werness, Hope B. (2004). The Continuum encyclopedia of animal symbolism in art. Illustrated edition. Continuum International Publishing Group.ISBN0-8264-1525-3,ISBN978-0-8264-1525-7. Source:[1]Archived 28 December 2019 at theWayback Machine (accessed: Thursday 11 February 2010), p.138
^Swami Abhayananda (1992, 2007).Dattatreya: Song of the Avadhut: An English Translation of the 'Avadhuta Gita' (with Sanskrit Transliteration). Classics of mystical literature series.ISBN978-0-914557-15-9 (paper), p.10
^Works relating to the Dattatreya Cult in Telugu Literature: N. Venkata Rao (Essays in Philosophy presented to Dr. T. M. P. Mahadevan, Madras, 1962. pp464-475).
Bibliography
Abhayananda, S.,Dattatreya's Song of the Avadhut. ATMA Books (Olympia, Wash), 2000.ISBN81-7030-675-2.
Mallinson, James (2012). "Nāth Sampradāya". In Knut A. Jacobsen; Helene Basu; Angelika Malinar; Vasudha Narayanan (eds.).Brill's Encyclopedia of Hinduism. Vol. 3. Brill Academic.
Olivelle, Patrick (1992).The Samnyasa Upanisads. Oxford University Press.ISBN978-0-19-507045-3.
Olivelle, Patrick (1993).The Asrama System. Oxford University Press.ISBN978-0-19-508327-9.
Rigopoulos, Antonio (1998).Dattatreya: The Immortal Guru, Yogin, and Avatara: A Study of the Transformative and Inclusive Character of a Multi-faceted Hindu Deity. State University of New York Press.ISBN978-0-7914-3696-7.
1 The list of the "ten avatars" varies regionally. Two substitutions[clarification needed] involve Balarama, Krishna, and Buddha. Krishna is almost always included; in exceptions, he is considered the source of all avatars.
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