Shri Dattatreya Adiguru
Introduction to Shri Dattatreya in the International Nath Order
Shri Dattatreya is a historical figure about whom much could be written. For our purposes however, we will confine his depiction here to those features important to the International Nath Order.
In the Natha tradition, Dattatreya is recognized as an Avatar or incarnation of the Lord Shiva and as the Adi-Guru (First Teacher) of the Adinath Sampradaya of the Naths. Within the INO, Shri Dattatreya is recognized as an Avatar or divine incarnation and Adiguru (first teacher) of the Adinath Sampradaya into which Shri Mahendranath was initiated. In this sense, Dattatreya is considered as a historical figure and teacher of the highest essence of Indian thought.
Although Dattatreya was at first a “Lord of Yoga” exhibiting distinctly Tantric traits, he was adapted and assimilated into the more devotional cults; while still worshipped by millions of Hindus, he is approached more as a benevolent God than as a teacher of the highest essence of Indian thought.
The Nath Tradition and Adiguru Role
Many Indian traditions view Dattatreya as their Adiguru. This includes some Nath traditions still flourishing, while other Nath panths or sub-sects give this role to Shiva, the historical figure Adinath or Gorakhnath, etc.
The greater Nath stream has never been a monolithic order where each initiate referring to themselves as “Nath” has conformed to a unified creation myth. What is important to any Nath sect is the passage of wisdom from Guru to disciple in an unbroken line through the principles of initiation, instruction and practice.
Dattatreya as a Historical Figure
Though the Dattatreya of the Natha tradition coexisted and intermingled with the Puranic, Brahmanical tradition of the Datta sampradaya, here we shall focus almost exclusively on the earlier Tantric manifestation of Datta.
Shri Gurudev Mahendranath had no doubt that Dattatreya was an historical figure. He stated that Datta was born on Wednesday, the fourteenth day of the full moon in the month of Mrighashīrsha, though he does not mention the year.
Dattatreya left home at an early age to wander naked in search of the Absolute. He seems to have spent most of his life wandering in the area between and including North Mysore, through the Maharashtra, and into Gujarat as far as the Narmada River.
He attained realization at a place not far from the town now known as Ganagapur. The original footprints of Datta are believed to be located on the lonely peak at Mount Girnar. The Tripura-rahasya refers to the disciple Parasurama finding Datta meditating on Gandhamadana mountain.
Key Texts Attributed to Dattatreya
The Tripura-rahasya (The Secret of [the Goddess] Tripura) is believed to be an abbreviated version of the original Datta Samhita or Dakshinamurti Samhita traditionally ascribed to Dattatreya. This more lengthy work was summarized by Dattatreya’s disciple Paramasura, whose disciple, Sumedha Haritayana, scribed the text. Thus, this text is sometimes referred to as the Haritayana Samhita.
The Tripura-rahasya is divided into three parts. The first part, the Mahatmya Khanda or section on the goddess is concerned with the origin, mantra and yantra of the Goddess Tripura, also known as Lalita or Lalita Tripurasundari. The Jnana Khanda or section on knowledge elaborates on the themes of consciousness, manifestation, and liberation. Unfortunately, the last part, Charya Khanda or section on conduct, has been lost and some believe destroyed.
The Avadhuta Gita (Song of the Avadhut) is a wonderful compilation of the highest order of thought. It is written from the earthly viewpoint of a human being who cast off the fetters. This text was purportedly given to and recorded by two of Dattatreya’s disciples, Swami and Kartika. Swami Vivekananda (1863-1902) held it in high esteem.
Originally a work of seven chapters, a spurious and misogynistic eighth chapter may be a later attempt to append sexual morality to the Natha tradition by a conservative ascetic. Some of the ideas in this Gita are however common to both Shaivite and Buddhist Tantras.
Stories from the Puranas
The Markandeya Purana reports that Dattatreya, to free himself of all attachments, dove into a lake where he stayed for many years. By doing so, he also hoped to evade an assembly of Munis who remained on the banks of the lake awaiting his return.
Datta emerged from the water naked in the company of a beautiful woman. The text relates that he made love with her (maithuna), drank liquor, and enjoyed singing and music. In spite of this, the Munis did not abandon him, and Dattatreya, accompanied by his shakti, continued to engage in these practices and was meditated on by those longing for moksha.
In the Bhagavata Purana Dattatreya enumerates a list of his twenty-four gurus: earth, air, sky / ether, water, fire, sun, moon, python, pigeons, sea, moth, bee, bull elephant, bear, deer, fish, osprey, a child, a maiden, a courtesan, a blacksmith, serpent, spider, and wasp. Scholars will find this list to vary from place to place.
In any case, Dattatreya was informed by nature in all of its aspects and awakened to the Absolute in understanding the divine integration of all. The image of the Natha ranged from that of a siddha living in the woods with animals, to that of a frightening, even demonic, being.
Shri Gurudev Mahendranath on Dattatreya
“Shri Dattatreya was a dropout from an earlier age than the period when Vedic and Tantra merged to become one simple cult. It was men like Dattatreya who helped to make this possible. Three of his close disciples were kings, one an asura, and the other two both belonging to the warrior caste. Dattatreya himself was regarded as an avatar of Maheshvara (Shiva) but later was claimed by Vaishnavas as the avatar of Vishnu. Not such a sectarian claim as it appears. Hindus regard Shiva and Vishnu as the same or as manifestations of the Absolute taking form.”
— Shri Gurudev Mahendranath, The Pathless Path to Immortality
Indeed, the Dattatreya Upanisad, which opens proclaiming Dattatreya’s identity with Vishnu, ends with the mantra Om Namah Shivaya, identifying Datta with Shiva.
In the last portion of the third chapter, Mahesvara (Shiva) alone is said to pervade reality and shine in every heart of man. He alone is in front, behind, to the left, to the right, below, above, everywhere the center. Finally, Mahesvara is identified with Dattatreya, depicting the latter as an Avatara of Shiva.
Dattatreya as a Devotional Deity
Dattatreya is usually depicted with three heads, symbolising Brahma, Vishnu, and Shiva; past, present, and future; and the three states of consciousness: waking, dreaming, and dreamless sleep. This signifies the three lords of Creation, Preservation and Destruction manifesting in a single human form.
He is portrayed sitting in meditation with his shakti beneath the audumbara (wish-fulfilling) tree. In front of him is a fire pit, and around him are four dogs. These are sometimes said to symbolise the four Vedas.