Dattatreya

Dattatreya
Dattatreya
	Dattatreya, Raja Ravi Varma painting
Affiliation	Avatar of Trimurti
Abode	Varies per interpretation
Symbols	Shankha, chakra, Lotus, Trishula, Kamandalu, Damaru
Festivals	Datta Jayanti
Personal information
Parents	Atri (father); Anasuya (mother);
Siblings	Chandra and Durvasa
Consort	Anagha

Dattatreya (Sanskrit: दत्तात्रेय,Bengali:দত্তাত্রেয় IAST: Dattātreya), Dattā or Dattaguru, is a paradigmatic Sannyasi (monk) and one of the lords of yoga, venerated as a Hindu god.[1] In Maharashtra, Goa, Andhra Pradesh, Telangana, Karnataka, Gujarat, and Madhya Pradesh he is a syncretic deity, In Bengal he is known as 'Trinath', avatar of the three Hindu gods Brahma, Vishnu, and Shiva, who are also collectively known as the Trimurti.[2] In other regions, and some versions of texts such as Garuda Purana, Brahma Purana and Sattvata Samhita, he is an avatar of Vishnu only.[3] Several Upanishads are dedicated to him, as are texts of the Vedanta-Yoga tradition in Hinduism.[4] One of the most important texts of Hinduism, namely Avadhuta Gita (literally, "song of the free soul") is attributed to Dattatreya.[5][6] Over time, Dattatreya has inspired many monastic movements in Shaivism, Vaishnavism, and Shaktism, particularly in the Deccan region of India, south India, Gujarat, Madhya Pradesh, Rajasthan and Himalayan regions where Shiva tradition has been strong.[7] 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 by Tukaram, a saint-poet of the Bhakti movement.[2]

Gurudev datta idol

According to Rigopoulos, in the Nath tradition of Shaivism, Dattatreya is revered as the Adi-Guru (First Teacher) of the Adinath Sampradaya of the Nathas, the first "Lord of Yoga" with mastery of Tantra (techniques), although most traditions and scholars consider Adi Nath to be an epithet of Lord Shiva.[8][9] 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 text Navanathabhaktisara, states Mallinson, wherein there is syncretic fusion of the Nath Sampradaya with the Mahanubhava sect by identifying nine Naths with nine Narayanas.[10]

Dattatreya iconography varies regionally. In Maharashtra, for example, he is typically shown with three heads and six hands, one head each for Brahma, Vishnu and Shiva who represent the Trimurti, the 3 main gods in Hinduism, and one pair of hands holding the symbolic items associated with each of these gods: japamala and water pot of Brahma, conch and discus of Vishnu, trident and drum of Shiva.[2] 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 four Vedas and mother earth who nourishes all living beings.[2][11] In the temples of southern Maharashtra, Varanasi, and in the Himalayas, he is shown with one head and two hands accompanied by four dogs and a cow.[12]

An annual festival in the Hindu calendar month of Mārgaśīrṣa (November/December) reveres Dattatreya and is known as Datta Jayanti.[13]

Life

In the Puranas, he was born in an Indian hermitage to Anasuya and her husband, the Vedic sage, Atri who is traditionally credited with making the largest contribution to the Rigveda.[14][15] It is said that they lived in Mahur, Nanded District, Maharashtra. Another states that his father lived in the western Deccan region.[15] A third claims he was born in the jungles of Kashmir near the sacred Amarnath Temple.[16] A fourth legend states he was born along with his brothers Durvasa and Chandra, to an unwed mother named Anusuya,[17] In a fifth myth, sage Atri was very old when young Anusuya married him and they sought the help of the trimurti 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.[18]

While his origins are unclear, stories about his life are clearer. He is described in the Mahabharata as an exceptional Rishi (sage) with extraordinary insights and knowledge, who is adored and raised to a Guru and an Avatar of Vishnu in the Puranas.[19] 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,[17] another has him wandering from childhood and the young Dattatreya footprints have been preserved on a lonely peak at Girnar (Junagadh, Gujarat).[20] and Dattatray make a tapa for 12000 years over there. The Tripura-rahasya refers to the disciple Parasurama finding Dattatreya meditating on Gandhamadana mountain, Near Rameswaram, Tamil Nadu.[21]

Dattatreya is said to have his lunch daily by taking alms at a holy place Pithapuram, Andhra Pradesh, where he was born as Sripada Sri Vallabha (his first avatar).

Self-education: The 24 Gurus of Dattatreya

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 his Sannyasi wanderings, and treating these natural observations as his twenty four teachers.[22] This legend has been emblematic in the Hindu belief, particularly among artists and Yogis, that ideas, teachings and practices come from all sources, that self effort is a means to learning.[23][24] The 24 teachers of Dattatreya are:[22][25]

The 24 teachers from nature[22][25][26]
Serial Number	Guru	Observation	Dattatreya's Learning
1.	Earth	Steadfastly productive, does its dharma, gets abused, heals and is steady in giving nourishment.	forbearance, remain undisturbed even if oppressed, keep healing even if others injure you
2.	Wind	Passes through everything and everyone, unchanged, unattached, like Truth; sometimes becomes a gale, disturbs and changes the world, like Truth.	be free like the wind, yet resolute true to your own force
3.	Sky	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
4.	Water	serves all without pride, discrimination; is transparent to everyone; purifies and gives life to everyone it touches	a saint discriminates against no one and is never arrogant, lets other give him impurity, yet he always remains pure and cleanses
5.	Fire	purifies and reforms everything it comes in contact with, its energy shapes things	the heat of knowledge reforms everything it comes in contact with, to shape oneself one needs the energy of learning
6.	Moon	waxes and wanes but its oneness doesn't change	birth, death, rebirth and the cycle of existence does not change the oneness of soul, like moon it is a continuous eternal reality
7.	Sun	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
8.	Pigeons	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 reach moksha
9.	Python	eats whatever comes its way, makes the most from what it consumes	be content with what you have, make the most from life's gifts
10.	Bumblebee	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
11.	Beekeeper	profits from honeybees	don't crave for material pleasures or in piling up treasures, neither the body nor material wealth ever lasts
12.	Hawk	picks up a large chunk of food, but other birds harass him, when it drops its food other birds leave him alone	take what you need, not more
13.	Ocean	lucid at the surface, but deep and undisturbed within; receives numerous rivers yet remains the same	let rivers of sensory input not bother who you are deep inside, know your depths, seek self-knowledge, be unperturbed by life, equipoise
14.	Moth	is deceived by its senses, it runs to the fire in misunderstanding which kills it	question your senses, question what others are telling you, question what you see, know senses can deceive, seek reason
15.	Elephant	is deceived by his lust, runs after the smell of a possible mate, and falls into a pit made by mahouts then fettered and used	don't lust after something or someone, don't fall into traps of others or of sensory gratification
16.	Deer	is deceived by his fear, by hunters who beat drums and scare him into a waiting net	fear not the noise, and do not succumb to pressure others design for you
17.	Fish	is deceived by bait and so lured to its death	greed not the crumbs someone places before you, there are plenty of healthy opportunities everywhere
18.	Courtesan	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
19.	Child	lives a life of innocent bliss	be a child, curious, innocent, blissful
20.	Maiden	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
21.	Snake	lives in whatever hole that comes his way, willingly leaves bad skin and molts	a yogi can live in any place, must be ready to molt old ideas and body for rebirth of his spirit
22.	Arrowsmith	the best one was so lost in his work that he failed to notice the king's procession that passed his way	concentrate on what you love to do, intense concentration is the way to self-realization
23.	Spider	builds a beautiful web, destroys and abandons the web, then restarts again	don't get entangled by your own web, be ready to abandon it, go with your Atman
24.	Caterpillar	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's iconography varies with region. Left: Icon with three heads; Right: with one head.

The appearance of Shri Dattatreya in pictures varies according to traditional beliefs. A typical icon for Dattatreya, particularly popular with Marathi-speaking people in India, has three heads corresponding to Brahma-Vishnu-Shiva, and six hands; the lowest two hands carry japamala and water pot (kamandalu), middle pair of hands hold hourglass mini-drum (damaru) and trident (trishul), and top two hands have conch (shankh) and spinning wheel (chakra).[2][27]

Many older medieval temples of Dattatreya show him with just one head, such as the one in Mahur, one at Narayanpur on Pune Satara Road, Near Pune, and another in Pandharpur, both in southern Maharashtra.[28] Texts such as Agni Purana describe the architectural features for building murti, and for Dattatreya, it recommends him with one head and two hands.[29] In Varanasi, Nepal, north Himalayan foothill states of India, 15th-century Nath temples of Dattatreya show him with just one face. In western parts of Maharashtra, the syncretic six armed and three faced iconography is more common.[12]

He is the motif of the '"honey bee" Yogin who has realized advaita knowledge. Dattatreya as the archetypal model of syncretism:[2]

Furthermore, the unfolding of the Dattātreya icon illustrates the development of Yoga as a synthetic and inclusive body of ideologies and practices. Although fundamentally a jñāna-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[30]

Another distinctive aspect of Dattatreya iconography is that it includes four dogs and a cow. The four dogs represent the Vedas,[11] as trustworthy all weather friends, company and guardians, while the cow is a metaphor for mother earth who silently and always provides nourishment.[2][31]

Alternate iconography

Dattatreya's sculptures with alternate iconography have been identified in 1st millennium CE cave temples and archaeological sites related to Hinduism.[32] For example, in the Badami 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.[33] Rigopoulos dates this Badami sculpture to be from the 10th to 12th century.[32]

A sculpture similar to Badami, but with some differences, has been discovered in Ajmer (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 a Trishula of Shiva, a Chakra of Vishnu, a Kamandalu of Brahma, and a rosary common to all three.[34] 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.[34]

Some scholars such as James Harle and TA Gopinatha Rao consider iconography that presents Brahma-Vishnu-Shiva together as Hari Hara Pitamaha to be synonymous with or equivalent to Dattatreya.[35][36] Antonio Rigopoulos questions this identification, and suggests that Harihara Pitamaha iconography may have been a prelude to and something that evolved into Dattatreya iconography.[32]

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.

– Dattatreya, Bhagavata Purana XI.7.19
Translated by Klaus Klostermaier[24]

The historic Indian literature has interpreted the representation of Dattatreya symbolically. His three heads are symbols of the Gunas (qualities in Samkhya school of Hinduism). The three Gunas are Sattva, Rajas and Tamas. The six hands have ethical symbolism, namely Yamas, Niyama, Sama, Dama, Daya and Shanti (axiology in Yoga and Vedanta school of Hinduism).[37]

The Kamadhenu cow is symbolic Panchabutas, the four dogs are inner forces of a human being: Iccha, Vasana, Asha and Trishna. In these interpretations, Dattatreya is that yogi Guru (teacher) who has perfected all these, rules them rather than is ruled by them, and is thus the Guru Dattatreya is beyond them.[37]

Texts

The Dattatreya Upanishad (tantra-focussed), Darshana Upanishad (yoga-focussed) and particularly the Avadhuta Upanishad (advaita-focussed) present the philosophy of the Dattatreya tradition.[38][39] Dattatreya is also mentioned in the classic text on Yoga, the Shandilya Upanishad.[40]

Other Upanishads where Dattatreya's name appears in lists of ancient Hindu monks revered for their insights on renunciation are Jabala Upanishad, Naradaparivrajaka Upanishad, Bhikshuka Upanishad and Yajnavalkya Upanishad.[41][42] Of these, his mention in the Jabala Upanishad is chronologically significant because this ancient text is dated to have been complete between the 3rd century BCE and 3rd century CE.[43]

Tripura Rahasya is also an important ancient text attributed to Dattatreya.

Dattatreya is mentioned in the Mahabharata[44] and the Ramayana.

Dattatreya is mentioned in the ancient chapter 9 of the Sattvata Samhita and chapter 5 of the Ahirbudhnya Samhita, both among the oldest layer of texts in the Vaishnava Agama tradition (Pancaratra).[45] Schrader states these texts and the chronology of Dattatreya are older than the Mahabharata, but Rigopoulos disagrees with him on the chronology.[45]

In the Hindu tradition, Dattatreya is the author of Avadhuta Gita, or the "Song of the free".[46][47] The text's poetry is based on the principles of Advaita Vedanta, one of the subschools of Hindu philosophy.[5][6][48]

The extant manuscripts have been dated to approximately the 9th or 10th century,[49] but it may have existed earlier as part of an oral tradition.[50] It consists of 289 shlokas (metered verses), divided into eight chapters.[46][51]

P.P. Vasudevanand Saraswati Tembe Swami Maharaj has written an extensive literature on Lord Dattatreya and his incarnations including Sripada Srivallabha of Pithapur, Andhra Pradesh and Shri Nrusimhsaraswati Swami Maharaj of Ganagapur, Karnataka. The literature mainly includes Stotras-Hymns that praise lord Dattatreya and various deities, books on Lord Dattatreya.

Dattatreya traditions

Lord Dattatreya Idol in Maharashtra

Several Hindu monastic and yoga traditions are linked to Dattatreya:[52]

Nath sampradaya: The Nath yogis, that metamorphosed into a warrior ascetic group, consider Dattatreya as their theological founder.[53] 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 innovator Gorakshanath was inspired and shaped by Dattatreya.[53] Regional efforts and texts of the Nath tradition such as Yogi sampradaya vishkriti discussed Dattatreya.[54][55]
Avadhuta sampradaya: The nine Narayanas of the Avadhuta sampradaya are attributed to Dattatreya, an idea also found in the Natha sampradaya.[56] A panth started by Pantmaharaj Balekundrikar of Balekundri near Belgavi 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 at kanadia,indore (Madhya Pradesh)[52]
Dasanami sampradaya and Shakti pithas: Dattatreya is revered in Dasanami and goddess-oriented Shaktism traditions.[57][58]
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[2] and Eknath,[59] during an era of political and social upheavel 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 of Vaishnavism and Shaivism holistically fused in popular imagination.[60]
Mahanubhava tradition: Along with Krishna, the Mahanubhava tradition considers Dattatreya as their divine inspiration. The Mahanubhava Panth, propagated by Sri Chakradhar 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).[61] They worship Dattatreya as single headed with two arms. He has a temple dedicated in Mahur by this tradition.[28]
Gurucharitra tradition: This tradition is named after the Marathi text Gurucharitra consisting of 51 chapters, containing the life stories of 14th-century Datta Avatar Sripada Srivallabha and 15th-century Datta Avatar Narasimha Saraswati.[62] 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 in kalaburagi north Karnataka is an important pilgrimage center in this tradition.[62]
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 Shri Manik 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 many abhangas and bhajans in Marathi & Kannada in praise of lord Dattatreya which are regularly sung at Manik Nagar.[63]
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.[64]
Around 1550 CE, Dattatreya Yogi taught the Dattatreya philosophy to his disciple Das Gosavi in Marathi. Das Gosavi then taught this philosophy to his two Telugu disciples Gopalbhatt and Sarvaved who studied and translated Das Gosavi's book of Vedantavyavaharsangraha 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 that Dattatreya Shatakamu was written by Paramanandateertha who is equally important in his contributions to the Telugu tradition of Dattatreya. He was a proponent of Advaita philosophy and dedicated his two epics, Anubhavadarpanamu and Shivadnyanamanjari to Shri Dattatreya. His famous Vivekachintamani book was translated into Kannada by Nijashivagunayogi and Lingayat saint Shanatalingaswami translated this into Marathi.[65]

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Rigopoulos 1998, pp. 64–71, 223.
Olivelle 1992, pp. 273–277.
Larson, Gerald James; Bhattacharya, Ram Shankar (2008). Yoga : India's Philosophy of Meditation. Motilal Banarsidass. p. 608=harv. ISBN 978-81-208-3349-4. Archived from the original on 8 January 2017. Retrieved 10 October 2016.
Rigopoulos 1998, p. 57.
Olivelle 1992, pp. 145, 184, 237, 278–280 (see first three sections).
Olivelle 1992, pp. 5–11.
Vanaparva 115.12, Shantiparva 49.36–37, Anushasanparva 152.5 and 153.12
Rigopoulos 1998, p. 43.
Rigopoulos 1998, p. 195.
John A. Grimes (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. State University of New York Press. p. 110. ISBN 978-0-7914-3067-5. Archived from the original on 21 December 2019. Retrieved 3 October 2016.
Katz, Jerry (2007). One: essential writings on nonduality. Sentient Publications. ISBN 978-1-59181-053-7, ISBN 978-1-59181-053-7. Source
Rigopoulos 1998, pp. 195–196.
Swami Abhayananda (1992, 2007). Dattatreya: Song of the Avadhut: An English Translation of the 'Avadhuta Gita' (with Sanskrit Transliteration). Classics of mystical literature series. ISBN 978-0-914557-15-9 (paper), p.10
Hattangadi 2000.
Joshi, Dr. P. N. (2000) Shri Dattatreya Dnyankosh. Pune: Shri Dattatreya Dnyankosh Prakashan.
Rigopoulos 1998, pp. 99–104, 218.
Karine Schomer; W. H. McLeod (1987). The Sants: Studies in a Devotional Tradition of India. Motilal Banarsidass. pp. 220–221. ISBN 978-81-208-0277-3. Archived from the original on 30 December 2019. Retrieved 10 October 2016.
David N. Lorenzen; Adrián Muñoz (2011). Yogi Heroes and Poets: Histories and Legends of the Naths. State University of New York Press. pp. 59–61. ISBN 978-1-4384-3892-4. Archived from the original on 26 December 2019. Retrieved 10 October 2016.
Rigopoulos 1998, p. 99.
Rigopoulos 1998, pp. xiii, 89, 94–95.
Raeside, I. M. P. (1982). "Dattātreya". Bulletin of the School of Oriental and African Studies. 45 (3): 489–499. doi:10.1017/S0041977X00041537. S2CID 246637651.
Karine Schomer; W. H. McLeod (1987). The Sants: Studies in a Devotional Tradition of India. Motilal Banarsidass. pp. 95–102, 220–221. ISBN 978-81-208-0277-3. Archived from the original on 30 December 2019. Retrieved 10 October 2016.
Karine Schomer; W. H. McLeod (1987). The Sants: Studies in a Devotional Tradition of India. Motilal Banarsidass. pp. 215–224. ISBN 978-81-208-0277-3. Archived from the original on 30 December 2019. Retrieved 10 October 2016.
Antonio Rigopoulos (2005). The Mahanubhavs. Firenze University Press. pp. 9–10. ISBN 978-88-8453-264-0. Archived from the original on 27 December 2019. Retrieved 10 October 2016.
Antonio Rigopoulos (1993). The Life And Teachings of Sai Baba of Shirdi: The Conflicting Origins, Impacts, and Futures of the Community College. State University of New York Press. pp. 18, 29 note 12, 269–272. ISBN 978-0-7914-1267-1. Archived from the original on 28 December 2019. Retrieved 12 July 2017.
"Sakalmat Sampradaya > Shri Manik Prabhu Samsthan". Shri Manik Prabhu Samsthan. Retrieved 14 March 2021.
George Weston Briggs (1998). Gorakhnāth and the Kānphaṭa Yogīs. Motilal Banarsidass. pp. 74–75. ISBN 978-81-208-0564-4. Archived from the original on 7 May 2018. Retrieved 10 October 2016.
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. ISBN 81-7030-675-2.
Hariprasad Shivprasad Joshi (1965). Origin and Development of Dattātreya Worship in India Archived 4 March 2012 at the Wayback Machine. The Maharaja Sayajirao University of Baroda.
Dalal, Roshen (2010). Hinduism: An Alphabetical Guide. Penguin Books. ISBN 978-0-14-341421-6. Archived from the original on 29 December 2019. Retrieved 3 October 2016.
K P Gietz; et al. (1992), Epic and Puranic Bibliography (Up to 1985) Annoted and with Indexes: Part I: A – R, Part II: S – Z, Indexes, Otto Harrassowitz Verlag, ISBN 978-3-447-03028-1, archived from the original on 8 January 2017, retrieved 3 October 2016
Harper, Katherine Anne; Brown, Robert L. (2002). The Roots of Tantra. New York: State University of New York Press. ISBN 978-0-7914-5305-6.
Kambhampati, Parvathi Kumar (2000). Sri Dattatreya. The Symbol & the Significance (1st ed.). Visakhapatnam: Dhanishta. ISBN 9788189467173. Archived from the original on 27 May 2008. Retrieved 2 December 2020.
Rigopoulos, Antonio (1998). Dattatreya: The Immortal Guru, Yogin, and Avatara. New York: State University of New York Press. ISBN 0-7914-3696-9.
Subramanian K. N., Wisdom of Sri Dattatreya. Sura Books, 2006. ISBN 81-7478-390-3.
Guru Gita, BAPU (Prabhakar Motiwale, Indore), chaitanya ashram, Datta Shakti Pith
Hattangadi, Sunder (2000). "अवधूतोपनिषत् (Avadhuta Upanishad)" (PDF) (in Sanskrit). Archived (PDF) from the original on 6 March 2016. Retrieved 4 March 2016.
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. ISBN 978-0-19-507045-3.
Olivelle, Patrick (1993). The Asrama System. Oxford University Press. ISBN 978-0-19-508327-9.
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. ISBN 978-0-7914-3696-7.

External links

Dattatreya, Shiva-Shakti, Mahendranath Paramahams
The Avadhuta Gita on Wikisource
Sree Datta Vaibhavam | A path for spiritualistic and materialistic life improvement
Dattatreya Birth Temple Archived 30 December 2019 at the Wayback Machine,

This article is issued from Wikipedia. The text is licensed under Creative Commons - Attribution - Sharealike. Additional terms may apply for the media files.

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[rigopoulos40-22] Antonio Rigopoulos (1994). 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. pp. 40–57. ISBN 978-1-4384-1733-2. Archived from the original on 29 March 2018. Retrieved 10 October 2016.

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[27] मालाकमंडलुरधः करपद्मयुग्मे, मध्यस्थ पाणियुगुले डमरूत्रिशूले | यस्यस्त उर्ध्वकरयोः शुभशंखचक्रे वंदे तमत्रिवरदं भुजषटकयुक्तम

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[30] Rigopoulos, Antonio (1998), Dattātreya: the immortal guru, yogin, and avatāra : a study of the transformative and inclusive character of a multi-faceted Hindu deity Archived 26 December 2019 at the Wayback Machine, State University of New York Press. ISBN 978-0-7914-3695-0 (accessed: Saturday February 6, 2010)

[31] Antonio Rigopoulos (1994). 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. pp. xiv, 228–237. ISBN 978-1-4384-1733-2. Archived from the original on 29 March 2018. Retrieved 10 October 2016.

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[rao255-34] T. A. Gopinatha Rao (1993). Elements of Hindu iconography. Motilal Banarsidass. pp. 251 (figure 2), 255. ISBN 978-81-208-0878-2. Archived from the original on 26 April 2017. Retrieved 10 October 2016.

[35] James C. Harle (1994). The Art and Architecture of the Indian Subcontinent. Yale University Press. p. 236. ISBN 978-0-300-06217-5.

[36] T. A. Gopinatha Rao (1993). Elements of Hindu iconography. Motilal Banarsidass. pp. 238, 252–253. ISBN 978-81-208-0878-2. Archived from the original on 26 April 2017. Retrieved 10 October 2016.

[rigo243-37] Antonio Rigopoulos (1994). Dattatreya: The Immortal Guru, Yogin, and Avatara: A Study of the Transformative and Inclusive Character of a Multi-faceted Hindu tradition Deity. State University of New York Press. pp. 243 footnote 40. ISBN 978-1-4384-1733-2. Archived from the original on 29 March 2018. Retrieved 10 October 2016.

[FOOTNOTERigopoulos199864–71,_223-38] Rigopoulos 1998, pp. 64–71, 223.

[FOOTNOTEOlivelle1992273–277-39] Olivelle 1992, pp. 273–277.

[40] Larson, Gerald James; Bhattacharya, Ram Shankar (2008). Yoga : India's Philosophy of Meditation. Motilal Banarsidass. p. 608=harv. ISBN 978-81-208-3349-4. Archived from the original on 8 January 2017. Retrieved 10 October 2016.

[FOOTNOTERigopoulos199857-41] Rigopoulos 1998, p. 57.

[FOOTNOTEOlivelle1992145,_184,_237,_278–280_(see_first_three_sections)-42] Olivelle 1992, pp. 145, 184, 237, 278–280 (see first three sections).

[FOOTNOTEOlivelle19925–11-43] Olivelle 1992, pp. 5–11.

[44] Vanaparva 115.12, Shantiparva 49.36–37, Anushasanparva 152.5 and 153.12

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[47] John A. Grimes (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. State University of New York Press. p. 110. ISBN 978-0-7914-3067-5. Archived from the original on 21 December 2019. Retrieved 3 October 2016.

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[50] Swami Abhayananda (1992, 2007). Dattatreya: Song of the Avadhut: An English Translation of the 'Avadhuta Gita' (with Sanskrit Transliteration). Classics of mystical literature series. ISBN 978-0-914557-15-9 (paper), p.10

[FOOTNOTEHattangadi2000-51] Hattangadi 2000.

[Joshi_2000-52] Joshi, Dr. P. N. (2000) Shri Dattatreya Dnyankosh. Pune: Shri Dattatreya Dnyankosh Prakashan.

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[54] Karine Schomer; W. H. McLeod (1987). The Sants: Studies in a Devotional Tradition of India. Motilal Banarsidass. pp. 220–221. ISBN 978-81-208-0277-3. Archived from the original on 30 December 2019. Retrieved 10 October 2016.

[LorenzenMuñoz2011p59-55] David N. Lorenzen; Adrián Muñoz (2011). Yogi Heroes and Poets: Histories and Legends of the Naths. State University of New York Press. pp. 59–61. ISBN 978-1-4384-3892-4. Archived from the original on 26 December 2019. Retrieved 10 October 2016.

[FOOTNOTERigopoulos199899-56] Rigopoulos 1998, p. 99.

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[58] Raeside, I. M. P. (1982). "Dattātreya". Bulletin of the School of Oriental and African Studies. 45 (3): 489–499. doi:10.1017/S0041977X00041537. S2CID 246637651.

[SchomerMcLeod1987p95-59] Karine Schomer; W. H. McLeod (1987). The Sants: Studies in a Devotional Tradition of India. Motilal Banarsidass. pp. 95–102, 220–221. ISBN 978-81-208-0277-3. Archived from the original on 30 December 2019. Retrieved 10 October 2016.

[60] Karine Schomer; W. H. McLeod (1987). The Sants: Studies in a Devotional Tradition of India. Motilal Banarsidass. pp. 215–224. ISBN 978-81-208-0277-3. Archived from the original on 30 December 2019. Retrieved 10 October 2016.

[61] Antonio Rigopoulos (2005). The Mahanubhavs. Firenze University Press. pp. 9–10. ISBN 978-88-8453-264-0. Archived from the original on 27 December 2019. Retrieved 10 October 2016.

[Rigopoulos1993p269-62] Antonio Rigopoulos (1993). The Life And Teachings of Sai Baba of Shirdi: The Conflicting Origins, Impacts, and Futures of the Community College. State University of New York Press. pp. 18, 29 note 12, 269–272. ISBN 978-0-7914-1267-1. Archived from the original on 28 December 2019. Retrieved 12 July 2017.

[63] "Sakalmat Sampradaya > Shri Manik Prabhu Samsthan". Shri Manik Prabhu Samsthan. Retrieved 14 March 2021.

[64] George Weston Briggs (1998). Gorakhnāth and the Kānphaṭa Yogīs. Motilal Banarsidass. pp. 74–75. ISBN 978-81-208-0564-4. Archived from the original on 7 May 2018. Retrieved 10 October 2016.

[65] 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).

Avatars of Vishnu
Dashavatara (for example)¹	Matsya Kurma Varaha Narasimha Vamana Parashurama Rama Balarama Krishna Buddha Kalki
Other avatars	Four Kumaras Narada Nara-Narayana Kapila Dattatreya Yajna Rishabha Prithu Dhanvantari Mohini Vyasa Prsnigarbha Hayagriva Hamsa
¹ The list of the "ten avatars" varies regionally. Two substitutions involve Balarama, Krishna, and Buddha. Krishna is almost always included; in exceptions, he is considered the source of all avatars.

Hindu deities and texts
Gods	Trimurti Brahma Vishnu Shiva Agni Ashvins Chandra Dattatreya Ganesha Hanuman Indra Kama Kartikeya Krishna Kubera Rama Shasta Surya Varuna Vayu Vishvakarma Yama more
Goddesses	Tridevi Saraswati Lakshmi Parvati Aditi Bhumi Chhaya Durga Ganga Shachi Kali Mahadevi Mahavidya Matrikas Radha Rati Rohini Rukmini Sanjna Sati Shakti Shashthi Sita more
Other deities	Apsaras Asuras Daitya Danava Gandharvas Kuladevatas Gramadevatas Rakshasas Vahanas Yakshas / Yakshini
Texts	Vedas Rig Sama Yajur Atharva Upanishads Puranas Ramayana Mahabharata Bhagavad Gita more
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Supreme deity Vishnu / Krishna / Rama
Important deities Dashavatara Matsya Kurma Varaha Narasimha Vamana Parasurama Rama Balarama Krishna Buddha Kalki Other forms Dhanvantari Guruvayurappan Hayagriva Jagannath Mohini Nara-Narayana Prithu Shrinathji Venkateswara Vithoba Consorts Lakshmi Bhūmi Sita Radha Rukmini Alamelu Related Garuda Hanuman Shesha Sastha
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Teachers—acharyas Chaitanya Chakradhara Dadu Dayal Harivansh Jayatirtha Jiva Goswami Jñāneśvara Kabir Madhavdev Madhvacharya Manavala Mamunigal Namadeva Nammalvar Nathamuni Nimbarka Padmanabha Tirtha Pillai Lokacharya Purandara Dasa Raghuttama Tirtha Raghavendra Tirtha Ram Charan Ramananda Ramanuja Ravidas Satyanatha Tirtha Satyabhinava Tirtha Satyabodha Tirtha Satyadharma Tirtha Satyadhyana Tirtha Samarth Ramdas Sankardev Swaminarayan Sripadaraja Tukaram Tulsidas Vallabha Vedanta Desika Vidyapati Vishnuswami Vyasatirtha Vadiraja Tirtha Yamunacharya
Related traditions Bhagavatism Vaikhanasas Pancharatra Thenkalais Vadakalais Munitraya Krishnaism Jagannathism Haridasa Sahajiya Baul Pushtimarg Gaudiya ISKCON Ramanandi Kapadi Balmiki Kabir panth Dadu panth Mahanam

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Deities Trimurti Brahma Vishnu Shiva Tridevi Saraswati Lakshmi Parvati Other major Devas / Devis Vedic: Agni Ashvins Chandra Indra Prajapati Pushan Rudra Surya Ushas Varuna Vayu Post-Vedic: Dattatreya Durga Ganesha Hanuman Kali Kartikeya Krishna Kubera Radha Rama Shakti Sita Vishvakarma
Concepts Worldview Cosmology Mythology Puranic chronology Ontology Tattvas Subtle elements Panchikarana Gross elements Guṇas Supreme reality Brahman Nirguna Saguna Om Satcitananda God Ishvara God in Hinduism God and gender Meaning of life Dharma Artha Kama Moksha Stages of life Brahmacarya Grihastha Vanaprastha Sannyasa Three paths to liberation Bhakti yoga Jnana yoga Karma yoga Liberation Mokṣa-related topics: Paramātman Maya Karma Saṃsāra Mind Ātman (self) Anātman (non-self) Sūkṣma śarīra (subtle body) Antaḥkaraṇa (mental organs) Prajña (wisdom) Ānanda (happiness) Viveka (discernment) Vairagya (dispassion) Sama (equanimity) Dama (temperance) Uparati (self-settledness) Titiksha (forbearance) Shraddha (faith) Samadhana (concentration) Arishadvargas (six enemies) Ahamkara (attachment) Ethics Niti śastra Yamas Niyama Ahimsa Achourya Aparigraha Brahmacarya Satya Damah Dayā Akrodha Arjava Santosha Tapas Svādhyāya Shaucha Mitahara Dāna Sources of dharma Epistemology Pratyakṣa (perception) Anumāṇa (inference) Upamāṇa (comparison, analogy) Arthāpatti (postulation, presumption) Anupalabdi (non-perception, negation) Śabda (word, testimony)
Practices Worship, sacrifice, and charity Puja Ārtī Prarthana Śrauta Temple Murti Bhakti Japa Bhajana Kīrtana Yajna Homa Tarpana Vrata Prāyaścitta Tirtha Yatra Tirthadana Matha Nritta-Nritya Dāna Seva Meditation Tāpas Dhyāna Samādhāna Nididhyāsana Yoga Sadhu Yogi Yogini Asana Sadhana Hatha yoga Jnana yoga Bhakti yoga Karma yoga Raja yoga Kundalini Yoga Arts Bharatanatyam Kathak Kathakali Kuchipudi Manipuri Mohiniyattam Odissi Sattriya Bhagavata Mela Yakshagana Dandiya Raas Carnatic music Pandav Lila Kalaripayattu Silambam Adimurai Rites of passage Garbhadhana Pumsavana Simantonayana Jatakarma Namakarana Nishkramana Annaprashana Chudakarana Karnavedha Vidyarambha Upanayana Keshanta Ritushuddhi Samavartana Vivaha Antyeshti Festivals Diwali Holi Shivaratri Navaratri Durga Puja Ramlila Vijayadashami-Dussehra Raksha Bandhan Ganesh Chaturthi Vasant Panchami Rama Navami Janmashtami Onam Makar Sankranti Kumbha Mela Pongal Ugadi Vaisakhi Bihu Puthandu Vishu Ratha Yatra
Philosophical schools Six Astika schools Samkhya Yoga Nyaya Vaisheshika Mimamsa Vedanta Advaita Dvaita Vishishtadvaita Achintya Bheda Abheda Shuddhadvaita Dvaitadvaita Akshar-Purushottam Darshan Other schools Saiva Kapalika Pasupata Pratyabhijña Vaishnava Pancharatra Charvaka
Gurus, sants, philosophers Ancient Agastya Angiras Aruni Ashtavakra Atri Bharadwaja Gotama Jaimini Jamadagni Kanada Kapila Kashyapa Patanjali Pāṇini Prashastapada Raikva Satyakama Jabala Valmiki Vashistha Vishvamitra Vyasa Yajnavalkya Medieval Abhinavagupta Adi Shankara Akka Mahadevi Allama Prabhu Alvars Basava Chaitanya Chakradhara Chāngadeva Dadu Dayal Eknath Gangesha Upadhyaya Gaudapada Gorakshanatha Haridasa Thakur Harivansh Jagannatha Dasa Jayanta Bhatta Jayatīrtha Jiva Goswami Jñāneśvara Kabir Kanaka Dasa Kumārila Bhaṭṭa Madhusūdana Madhva Matsyendranatha Morya Gosavi Mukundarāja Namadeva Narahari Tirtha Nrusinha Saraswatī Nayanars Nimbarka Prabhākara Purandara Dasa Raghavendra Swami Raghunatha Siromani Raghuttama Tirtha Ram Charan Ramananda Ramanuja Ramprasad Sen Ravidas Rupa Goswami Samarth Ramdas Sankardev Satyanatha Tirtha Siddheshwar Sripada Srivallabha Sripadaraja Surdas Swaminarayan Śyāma Śastri Tukaram Tulsidas Tyagaraja Vācaspati Miśra Vadiraja Tirtha Vallabha Valluvar Vedanta Desika Vidyaranya Vyasaraja Modern Aurobindo Bhaktivinoda Thakur Chinmayananda Dayananda Saraswati Jaggi Vasudev Krishnananda Saraswati Mahavatar Babaji Mahesh Yogi Narayana Guru Nigamananda Nisargadatta Maharaj Prabhupada Radhakrishnan R. D. Ranade Ramakrishna Ramana Maharshi Sai Baba Sarasvati Satyadhyana Tirtha Siddharameshwar Maharaj Sivananda Swami Rama Tirtha Swami Ramdas Swami Samarth Swami Shraddhanand Tibbetibaba Trailanga U. G. Krishnamurti Upasni Maharaj Vivekananda Yogananda
Texts Sources and classification of scripture Śruti Smṛti Ācāra Ātmatuṣṭi Scriptures Timeline of Hindu texts Vedas Rigveda Yajurveda Samaveda Atharvaveda Divisions Samhita Brahmana Aranyaka Upanishad Upanishads Rigveda: Aitareya Kaushitaki Yajurveda: Brihadaranyaka Isha Taittiriya Katha Shvetashvatara Maitri Samaveda: Chandogya Kena Atharvaveda: Mundaka Mandukya Prashna Vedangas Shiksha Chandas Vyakarana Nirukta Kalpa Jyotisha Other scriptures Bhagavad Gita Agamas (Hinduism) Other texts Puranas Vishnu Purana Bhagavata Purana Devi Bhagavata Purana Nāradeya Purana Vāmana Purana Matsya Purana Garuda Purana Brahma Purana Brahmānda Purana Brahma Vaivarta Purana Bhavishya Purana Padma Purana Agni Purana Shiva Purana Linga Purana Kūrma Purana Skanda Purana Varaha Purana Mārkandeya Purana Itihasas Ramayana Mahabharata Upavedas Ayurveda Dhanurveda Gandharvaveda Sthapatyaveda Shastras, sutras, and samhitas Dharma Shastra Artha Śastra Shilpa Shastra Kamasutra Brahma Sutras Samkhya Sutras Mimamsa Sutras Nyāya Sūtras Vaiśeṣika Sūtra Yoga Sutras Pramana Sutras Charaka Samhita Sushruta Samhita Natya Shastra Panchatantra Divya Prabandha Tirumurai Ramcharitmanas Yoga Vasistha Swara yoga Panchadasi Stotras and stutis Kanakadhāra Stotram Shiva Stuti Vayu Stuti Tamil literature Tirumurai Divya Prabandham Tirumurukāṟṟuppaṭai Thiruppugal Tirukkural Kamba Ramayanam Five Great Epics Eighteen Greater Texts Eighteen Lesser Texts Aathichoodi Iraiyanar Akapporul Abhirami Anthadhi Thiruvilaiyadal Puranam Vinayagar Agaval
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