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Wednesday, May 25, 2011


Guru Tattvam
I felt this would be the best way to celebrate GURU DATTATREYA JAYANTHI.

The Saandilya Upanishad declares very clearly that Lord Dattatreya is the Supreme Reality and is the cause of everything that is created. It states, "The Supreme Brahman performed penance which was of the nature of knowledge (jnyana), and desiring to become many, assumed the form of Dattatreya. From that form came out the three letters A, U, M; the three mystical names Bhuh, Bhuvah and Svah; the three-lined Gayatri; the three Vedas Rig, Yajur and Sama; the three Gods Brahma, Vishnu and Maheswara; the three castes Brahmana, Kshatriya and Vysya; and the three fires Gaarhapatya, Ashavaneeya and Dakshina."
Lord Dattatreya came as the Supreme Philosopher (Avadhoota) so that the true meaning and purpose of Sacrifice (Tyaaga) may be revealed to mankind. Atri, His father, symbolizes penance (tapas) as described in the scriptures, and Anasooya represents freedom from jealousy. When penance and non-jealous nature unite in a single person, the highest truth emerges as Lord Dattatreya. As ultimate self-sacrifice, the Supreme God gave Himself as Datta to Atri and Anasooya. Hence, "Datta" means not only "that which is given", but also as the ideal of "giving" without desire for reward, i.e. selfless giving. The whole life of Dattatreya shows us that this "giving" selflessly is the true renunciation/sacrifice. The significance of this sacrifice is stated in the Dattatreya Upanishad where the Lord says, "Not by action, not by progeny, nor even by self, but by renunciation (tyaaga) alone is immortality attained. "Real renunciation is the giving up of "I" and mine, not the mere abandoning of duties. Living a selfless life require giving up one's ego. That is what Lord Dattatreya describes as true sacrifice.
As a Yoga-Avatar, Lord Dattatreya teaches us to perform all our duties skillfully and diligently. Yoga does not require outside aids, nor does it demand great physical effort. All we have to do is change our outlook and transform our attitude to life. This "change" consist of giving up the idea or feeling of "doership", "enjoyership" and the resultant anxiety (and attachment ) for the fruits of our actions. By performing all our duties with this changed outlook, our mind will be freed from agitation and attain the restful state called "equanimity", or the state where there is no "mind". This is the state of Bliss that every soul ultimately aspires to. This is the state of Datta - the ultimate Gift of God
SYMBOLIC SIGNIFICANCE OF THE Splendorous form Lord Dattatreya
Shri Dattatreya or Datta Guru, an incarnation who came to light the lamp of wisdom among the people. Shri Dattatreya is a splendorous form. His face radiates all wisdom and draws us away from the lures of the world.
Though He is the Supreme Lord of this universe, yet He is a total and supreme recluse. Though He moves from place to place, His favorite abode is the Holy Audambar tree (A type of fig type, Ficus glomerate). He has matted hair on His head. His body is ever smeared with holy ashes and He wears tiger-skin for His garment. A cow and four dogs are always with Him as His constant companions. He is an 'Avadhoot', ever anchored in Spirit, but always overflowing with compassion for all the beings and the entire creation. He is the embodiment of total Godhead. All the aspects of Godhead are fully manifest in Him. His faces and form are ever radiant with peace and divine charm.
The Cow, which is always with Him, represents the Mother Earth and Dharma. She is the wish fulfilling cow 'Kamadhenu'.
The four dogs symbolise the four Vedas – the external repositories of Spiritual Wisdom.

The trident indicates that He has transcended the three gunas, which constitute the illusory world:
Sattva-illumination, Rajas-activity and Tamas-inertia.
The 'Sudharshana chakra' , disc indicates that He is beyond the cycles of time i.e. the past, present and future and
His holding of 'chakra' means He is the controller of time.
The conch represents the eternal sound ‘AUM’ – which is the manifestation of the Spirit.
It is also the life principle in us and the cosmos.
The 'bhasma' ashes indicated His 'Vairaagya' dispassion as well as His purity.
Ashes indicate the evanescent nature of all created nature of all created objects and the ultimate state of all matter.
He always carries a begging bowl so as to teach us the lesson that we will have to share our wealth and food with others.
The japa-mala, rosary He wears reminds us that our primary duty is chanting the sacred name of the Lord and meditating on the feet of the Lord, and our redemption depends on this discipline alone.
Everything concerning life is preordained in a way. To the heart and soul that has the right perception this is evident. Otherwise it remains a mystery. Our physical body with all its software and hardware is preordained and pre packed in the ethereal space waiting for a specific environment to form into an egg and come out into the world through another human being. Similarly our spiritual self is a pre packed self –realized soul waiting to manifest that realization when a specific environment conjures up to come into contact with another human being who is a veritable guru.
Our spiritual self is like a candle with a wick in a dark room. It has the potential to give light and dispel the darkness in the room but for the candle to get ignited you need another burning candle or some other form of fire which can ignite that candle. That igniting factor is the guru who dispels the darkness by lighting our soul. Realizing the self realized soul is a process and we must constantly and scrupulously follow the process to perceive that. To beget a child there is a process and only when we go through that process we can expect to get a child.
Just see how the Lord has helped the devotees in the following instances. Eknath heard an Akasavani (a voice from the sky). It said, "See Janardan Pant at Deva Giri. He will put you in the proper path and guide you." Eknath acted accordingly and found his Guru. Tukaram received his Mantra,Rama Krishna Hari, in his dream. He repeated this Mantra and had Darshan (vision) of Lord Krishna. Lord Krishna directed Namdev to get his higher initiation from a Sannyasin (renunciate) at Mallikarjuna. Queen Chudalai assumed the form, of Kumbha Muni, appeared before her husband Sikhidhwaja in the forest, and initiated him in the mysteries of Kaivalya (state of absolute independence). Madhura Kavi saw a light in the firmament for three days consecutively. It guided him and took him to his Guru Nammalvar who was sitting in Samadhi underneath a tamarind tree near Tinnevelly. Vilvamangal was very much attracted to Chintamani, the dancing woman. The latter became his Guru. Tulasidas received instructions from an invisible being to see Hanuman and, through Hanuman, to get Darshan of Sri Rama.
Competent disciples are never in want of a competent Guru. Realized souls are not rare. Ordinary ignorant-minded persons cannot easily recognize them. Only a few persons, who are pure and embodiments of all virtuous qualities, can understand realized souls, and they only will be benefited in their company.
So long as there is a world, there are Gurus and Vedas to guide the struggling souls in the path of Self-realization. Let each man take the path according to his capacity, temperament, and understanding. His Sadguru will meet him along that path. While we all look forward to a tangible guide in human form as guru to a spiritual journey seeking the intangible and invisible. It is the obvious and inevitable instinct, yet it need not necessarily be so.
Constant and sincere striving and seeking shall definitely get a guru, the guru can at once appear in human form directly or through many things it could be good book, an incident which creates a great impact, a soul stirring music that takes you into a trance, a bakthi filled lyrical song etc.
Many things can become a guru as it did for Dattatreya who had 24 gurus the list and details given in notes below each of which teaches some of the highest philosophy for a proper spiritual life and it also emphasizes the fact that we cannot defy or deny the importance of anything without observing and understanding it properly without any prejudice.
A sudden incident can happen in one’s life through divine grace that can deliver the divine soul at once for the world to benefit as it did in the case BHAGAWAN SHRI RAMANA MAHARISHI.
But mostly and mainly for all human beings and even those great sages, saints, prophets, world teachers, incarnations, great men who happen to manifest in human form the guru is also in human form to give a few examples even Narada learnt from Sanatkumara, Maitreyi from Yajnavalkya, Bhrigu from Varuna, Indra from Prajapati, Svetaketu from Uddalaka, Lord Krishna from Guru Sandipani, Lord Rama from Guru Vasishtha. Greatest among the divine beings sat at the feet of Guru Dakshinamurti.
First to get a good guru one must have a pure mind and be intensely virtuous, the raise above body-consciousness. These are basic preparatory process for discipleship only then a guru can kindle the spiritual fire.
Then when in the grip of a spiritual guru you slowly but surely realize the self realized soul in you. Then go onto reach the ultimate tattvam. As it is mentioned in Ribu geetha
The real guru is one who teaches you that, you, yourself, the indicated meaning of the word “you”(tvam), are indeed, Brahman, the indicated meaning of the word “That”(Tat), that is, you are indeed the perfectly full, pure Supreme Brahman
Sri Dattatreya teaches that beneath the apparent multiplicities of the material world there is a single, underlying Unity. This Unity is a Universal Consciousness, “Brahman,” often characterized as “satcitananda,” which means “truth, consciousness, and bliss.” Sri Dattatreya teaches that within every living being there is a particle of this Supreme, which is presently deluded into thinking that it belongs to the material world, but which, once re-awakened to its true nature, may return to union with the Supreme. Thus, the Sandilyopanisad meditates upon “the eternal Lord of Lords, Dattatreya, who is intent on unravelling the illusion investing the spiritual soul (atman)” (Sandilyopanisad 3, 9-15). He is one of the great teachers of yoga. “Dattatreya... intent on the welfare of all beings, the four-armed MahaVishnu, holds sway over yoga as its crowned king” (Darsanopanisad 1, 1-4). Sri Dattatreya teaches a spiritual aspirant to seek the Brahman within, and that while the world binds the spiritual soul to its material body, as in other traditions, it also contains instruction to help a spirit escape from its entrapment (Markandeya Purana 40, 15-41;). The key to escape, to the realization of the Self within the self, is equipoise, perspective, and detachment, which emerge from the awareness that the material world is transient, that nothing is or can be owned, and that only Truth is eternal.
Sri Dattatreya’s teachings frequently lampoon material desires, sex, alcohol, power—indeed all material attachments. His advice is to build up spiritual wealth though simple living and high thoughts, hence He is called a champion of “dharma,” right behaviour. “Lord Vishnu ... incarnated as Lord Dattatreya, at a time when study of the scriptures, religious principles, and honesty were almost lost, and Dattatreya, forgiving and compassionate, the embodiment of transcendental knowledge, re-established the Vedic way of life” (Harivamsa-parva 41, 104-199).
Nearly all of these themes are embedded in Sri Dattatreya’s account of the 24 insights He discovered by observing life in the material world. However, chief among them is non-attachment and realization that the root of trouble in the world is the delusion of possession
Sri Dattatreya adds: “Know all objects of material perception to be empty, like Space, Know the Pure One as neither bound nor free. The nectar of knowledge, undifferentiated, like the sky” (Avadhuta Gita 3.7).
Dattatreya says, The Self alone is my Guru. Yet, I have learnt wisdom from twenty-four other individuals and objects. So they, too, are also my Gurus. Here it would be appropriate to mention another great GURU who expresses similar version about GURU that us BHAGWAN SHRI Ramana Maharshi –“The Guru is the Self. At some time a man grows dissatisfied with his life and, not content with what he has, seeks the satisfaction of his desires through prayer to God. His mind is gradually purified until he longs to know God, more to obtain His Grace than to satisfy worldly desires. Then God’s grace begins to manifest. God takes the form of a Guru and appears to the devotee, teaches him the Truth and, moreover, purifies his mind by association with him. The devotee’s mind thus gains strength and is then able to turn inward. By meditation it is further purified until it remains calm without the least ripple. That calm Expanse is the Self. The Guru is both outer and inner. From outside he gives a push to the mind to turn inward while from inside he pulls the mind towards the Self and helps in quieting it. That is the Grace of the Guru. There is no difference between God, Guru and Self”.
Well, here I would like to quote a wonderful and worthy observation from a wonderful blog maintained by my friend Mike Magee [don’t miss to see his page] about some aspect of Sanskrit languageOne of the unique but mysterious features of the Sanskrit language is how many words can be used at three separate and distinct levels of thought. Even whole verses have this remarkable feature. It is one of the factors which have made translation into other languages so difficult. The difference presupposes three groups of people. First there is the literal meaning intended for the householder or worldly man, and a guide to better thought and action. The second is the meaning on a higher level intended for the mumukshi or hungry seeker for God. Here the same words take the reader from the mundane level to the higher level, and the implications. The third is the meaning intended for the soul who has attained or is nearly ready to attain liberation”. This literally leads to both correct, crystal clear meanings and also gives room to those who pander to chaotic and callous interpretations, more so in spiritual texts, I stress spiritual texts, not religious ones, wherein there are always many esoteric intrinsic meanings which unravel only to the enlightened souls and not necessarily to a linguistic scholars or academic thinkers or even intellectual giants.
So is the case with the very word GURU itself, the word as it carries a great concept which does not fit into many of the modes of perceptions as deciphered by the west and its languages is rather difficult to understand, however, I shall present here the different etymologies unearthed so for, to denote the word GURU, of course, the connotations are the perceiver’s personal choice based on his/her level of perception.
“Sanskrit root "gru", an adjective literally meaning "heavy, weighty" as in "heavy with knowledge" , "heavy with spiritual wisdom", "heavy with spiritual weight" , "heavy with the good qualities of scriptures and realization" ], "heavy with a wealth of knowledge".
Another etymology is based on a metaphorical interplay between darkness and light, in which the Guru is seen as the dispeller of darkness. In some texts it is described that the syllables gu and ru stand for darkness and light , respectively.
The syllable gu means shadows The syllable ru, he who disperses them, Because of the power to disperse darkness the guru is thus named. (Advayataraka Upanishad 14--18, verse 5)
A similar etymology that describes the guru as the one that "removes the darkness of ignorance" is based on the Guru Gita (literally "song of the spiritual teacher"), a spiritual text describing a dialogue between Siva and his consort Parvati on the nature of the guru and the guru/disciple relationship.
Reender Kranenborg a Dutch religious scholar, dismisses the etymology based on the Upanishads, the Guru gita, the Sikh scriptures, the writings of Krishnamurti, and other scholar's opinions such as those of John Grimes, Thomas Murray, and others, by stating that the etymology of darkness and light has noting to do with word guru and describes it is as "people's etymology". [10]
In the Western Esotericism and the Science of Religion, the author makes a distinction between "esoteric etymologies" and "scientific etymologies" presenting as an example the etymology of "guru", in which the former is presented as ru ("to push away") and gu("darkness"), and the latter as "guru" as "heavy".
Another etymology of the word "guru" found in the Guru Gita, includes gu as "beyond the qualities" "one who is beyond attributes and forms". Gu stands for Gunaatheetha - one who transcends the three Gunas (Satva, Rajas and Thamas) and Ru stands for Rupavarjitha - one who is formless. stating that "He who bestows that nature which transcend the qualities is said to be guru". ; The One who is beyond all attributes and forms is none other than the Supreme Self (the Brahmam) who is resident within each of us. Only God can be regarded as One who is beyond attributes and forms.
Another meaning for Guru is "One who reveals the Guri (target) to the disciple". He does this by removing the darkness of ignorance.Guri here refers to the Atmic principle present in every human being. The real Guru who can reveal the Atmic principle is a Jnaanamurthy(embodiment of wisdom); He is the very embodiment of Divine principles; and He is one who takes upon Himself a form to teach the same to the disciple; he is God Himself
If we want to mean by GURU someone or something as exalted as GOD or DIVINITY itself, then we can do away with all these academic exercises and settle for what BHAGWAN SHRI Ramana Maharshi says –“The Guru is the Self” and that “There is no difference between God, Guru and Self”.
Guru is Brahma, who is the Creator of the universe. Guru is Vishnu who is all pervasive and is also the Doer in the universe. Guru is Maheshvara who commands and ordains everything in the universe in the right manner. Guru is not one who merely teaches. A real Guru is Omnipotent, Omniscient and Omnipresent, He is God Himself
Let us get back to what GURU DATTATRYA SAYS again from Mike Magee’s page]:
"It is not pervading, or that which could be less pervading: there can be no place for it to rest or can there be the absence of such a place. It is something as well as being nothing. How can it be explained?"
Then the play of words, but still leaving the problem defying intellectual answering:
“Break that distinction between broken and unbroken: Do not cling to the distinction of clinging or non-clinging."
The level of conception is far beyond ordinary conventional thought. They are like koans used in Zen monasteries. Thus Dattatreya becomes the boat which carries us beyond, beyond.
Dattatreya aimed at the negation of the thought behind things and ideas because conflict exists, not so much in the things and ideas (such as words), but those meanings with which we associate them. Even a correct meaning becomes devoid of value if it is not apprehended. The simple naturalness of sahaja and the supreme ideal of samarasa, must never be lost in meaningless and petty wrangles between philosophies, concepts and mere human ideas.
Onto the great platform of the greatest of all controversies, and which still rages today -- the Dvaita and Advaita and Non-Duality concepts -- he declares both are true and both are wrong. Since the Absolute is beyond all classification or expressions, neither term can be applied to it. What proceeds from the Absolute as creation or manifestation cannot be entirely a delusion, but must have a relative reality. Creator and creation imply duality, so in this sense it is correct. But also if there is perfect unity, even identity between creator and created, then to speak of non-duality is also correct. It is not actually so important to solve these problems as to be able to stand aside from them completely. When one truly realises oneness then duality and non-duality are only meaningless words and the symbols of delusion. This, for the moment, must suffice. What more do you need to know.? Shri Gurudev Mahendranath Paramahams (Dadaji)

Essence of All Teachings

I will explain the essence of thousands of scriptures in half a verse. This world is an illusion. There is no difference between the individual soul and the supreme Soul. They are one and the same. This was the teaching of Shankaracharya, who wrote:
This world is the creation of the mind.
Once the mind becomes mindless,
there is no world.
There is only heaven.
Note:- List of 24 gurus that Dattatreya mentions and the wisdom that he had learnt from each to the king:
“The names of my twenty-four teachers are: 1. Earth, 2. Water, 3. Air, 4. Fire, 5. Sky, 6.Moon, 7. Sun, 8. Pigeon, 9. Python, 10. Ocean, 11. Moth. 12. Bee. 13. Honey-gatherer. 14.Elephant, 15. Deer. 16. Fish. 17. Dancing-girl Pingala. 18. Raven.19.Child. 20. Maide. 21. Serpent. 22. An arrow-maker, 23. Spider and 24. Beetle.”
1. I learnt patience and doing good to others from the EARTH, for it endures every injury man commits on its surface, and yet it does him good by producing crops, trees, etc.
The Earth is steadfast in its duties and steady in its cycles. The Earth teaches forbearance, to remain undisturbed even while oppressed (Ambikananda, 2000). In general, it accepts the injuries done by humans and continues to provide crops, etc. to the best of its ability (Sivananda, 1999). “A sober person should understand that his/her aggressors are acting helplessly under the control of God, and thus should never be distracted from progress on his/her own path” (Prabhupada 1977, SB 11.7.37 – Translation). Hence, the Earth teaches “dharma,” the value of steadfast perseverance on the path of duty, equipoise, and forgiveness (Keshavadas, 1982).
2. From WATER I have learnt the quality of purity. Just as the pure water cleanses others, so also the sage, who is pure and free from selfishness, lust, egoism, anger, greed, etc., purifies all those who come in contact with him.
They preserve and give life, which is why the Vedas speak of them as the God Narayana-Vishnu (Padma Purana 6.127.3 et seq.). “Just as pure water is transparent,a saintly person transparently manifests the Personality of Godhead” (Prabhupdada, 1977; SB11.7.44 – Purport). Pure and holy people are like the sacred Ganga, which purifies by sight, contact, and praise (Tapasyananda, 1982).The lesson is that purification comes from association with purity
3. The AIR is always moving through various objects, but it never gets attached to anyone of them; so I have learnt from the air to be without attachment, though I move with many people in this world.
The Wind (SB 11.7.39-41) passes through the world like Truth, unchanged and
unattached. Equally, like Truth, it has the capacity to disturb as it swirls about the objects of the material world. “When the wind blows in many directions at once, the atmosphere becomes agitated. Similarly, if the mind is constantly attracted and repelled by material objects ... it will be impossible to think of the Absolute Truth” (Prabhupdada, 1977 - SB 11.7.40 – Purport). Hence, the wind teaches the value of freedom and of staying clear of worldly disturbances.
4. Just as FIRE burns bright, so also the sage should be glowing with the splendour of his knowledge and Tapas.
Fire purifies what it consumes and its qualities are not sullied by contact with the material world (Ambikananda, 2000). “I am the fire than burns the sins of the sinless” (Avadhuta Gita 3.10).
The knowledge of a teacher is also like fire, which lies latent in fuel like the Supreme in all creation, and blazes to life when conditions are right for the purification of the world (Tagare & Shastri, 1994; Tapasyananda, 1982). Elsewhere, Rabindranath Tagore urges educators and learners to see themselves as “Visvakarmas,” world-makers, while, in line with the aspirations of environmental education for sustainable development, Sri Dattatreya urges teachers to
use the fire of learning to purify the Earthly body of God (Nelson, 1998). He adds: “One should not even consider the quality of the teacher but only the essence of that which is taught. Does not a boat, though devoid or paint and beauty, still ferry passengers?” (Avadhuta Gita 2.1-2).
5. The air, the stars, the clouds, etc., are all contained in the SKY, but the sky does not come in contact with any of them. I have learnt from the sky that the Atman or the Soul is all-pervading, and yet it has no contact with any object.
The Sky (SB 11.7.42-43) teaches that the Self, like the sky, has no boundaries and is beyond the reach of material nature (Tapasyananda, 1982). Sometimes, clouds cover the sky but the sky above is unaffected (Keshavadas, 1982). “When the mind is spotlessly clear like a cloudless blue sky, one can see the actual form of the Personality of Godhead” (Prabhupdada, 1977; SB 11.7.42-43 – Purport). Sri Dattatreya adds: “Know all objects of material perception to be empty, like
Space, Know the Pure One as neither bound nor free. The nectar of knowledge, undifferentiated, like the sky” (Avadhuta Gita 3.7). The fragmentary self, trapped in materiality, awaits reunion with the Universal Self. The boundless sky is an eternal reminder of this essential Unity.
6. The MOON is in itself always complete, but appears to decrease or increase on account of the varying shadow of the earth upon the moon. I have learnt from this that the Atman is always perfect and changeless, and that it is only the Upadhis or limiting adjuncts that cast shadows upon it.
The Moon waxes and wanes but remains unchanged. There is only one moon, no matter how many names its different phases receive. The world tends to hide single truths beneath a welter of discrete names but “when intelligence is thus divided, it ceases to be all comprehending” (Avadhuta Gita 2.21-22). Of course, the teaching also refers to metempsychosis, the belief that, like the Moon, “the soul is a continuous reality, although material bodies appear and disappear constantly” through birth, death, then reincarnation (Prabhupada, 1977; SB 11.7.49 – Purport).
7. Just as the SUN, reflected in various pots of water, appears as so many different reflections, so also Brahman appears different because of the Upadhis (bodies) caused by the reflection through the mind. This is the lesson I learnt from the sun.
The Sun is reflected in a million puddles; each reflection seems different but it is the same Sun. Equally, the spirit seems to be contained within different bodies but, in reality, is the same in all (Sivananda, 1999). One’s self is constant, a fragment of the greater Self, that answers to many names and is deluded into thinking it is different. In fact, Nature and Spirit have the same
essence, the all-encompassing Brahman-Vishnu. The Sun’s second lesson is that while it drives the hydrological cycle, the climate, and the entire biosphere, releasing its gifts to the needy at the proper time, it does not do this for personal gain (Tapasyananda, 1982; Avadhuta Upanisad 9). Similarly, the teacher should act from a sense of duty, not avarice.
Dear Datta Priya Bandhus, JAPAKUSUMASANKASHAM KASHYAOEYAM MAHADYUTIM ||TAMORIM SARVAPPAPAGHNAM PRANATOSMI DIWAKARAM || Maalaakamandalu dharah karapadmayugme Madhyastha paaniyugale damarutrishoolam; Adhyastha urdhva karayoh shubha shankhachakre Vande tamatrivaradam bhujashatkayuktam. MEANING: I meditate on Lord Dattatreya, the son of Atri, who has six hands, who holds the rosary and water-vessel in two hands, with damaru and spear in the other two hands, and with conch and discus in the upper two hands. Long time since I posted in my own Dattatreya group. Iam continuing my postings on the Gurus of Dattatreya. This posting it is about Sun as his Guru. The situation is that of a King asking DattaGuru in His (Datta's) ashram about His gurus'. These Gurus are not to be taken literally but in a symbolic Avadhuthic sense King: Who is your seventh guru? Dattatreya: The sun is my seventh guru. With its bright rays, the sun draws water from everything, transforms it into clouds, and then distributes it as rain without favor. Rain falls on forests, mountains, valleys, deserts, oceans, and cities. Like the sun, I learned how to gather knowledge from all sources, transform that knowledge into practical wisdom, and share it with all without preferring some recipients and excluding others. It is said that 'Tactics' is the servant of strategy. Lord Dattatreya emphasises this point subtly. To get something one has to give. This is the tactic. To get something good one has to give. The sun first gives its energy in the form of rays and then spreads water to all without bias Dattatreya here alludes to a seeker's mind. The seekr's Atma is one but it is filled by the Prakritia Maya and hence flits from source to source, once it gains knowledge and that it is Sadashiva it relaises the undifferentiated reality that is its atman(the sun symbology here) and then starts disseminating whatever it
receives. This does not mean having many gurus in a spiritual sense and trying to learn from all. Many people these days do that and say I have three or four Gurus or in a 'safe' manner"I learn from all" . One can have many guides but Guru is eka(One). One is energy. Sun is one in our solar system and gives the correct energy we need for our nourishment. Eka Guru Eka Shakthi. The Bhavana when trying to amass knowledge should be 'Akartha Bhavana'( non-doer feeling). One does not learn, it is the Guru who sits and learns in you. This is sort of confusing and a 'clever' person might ask who then sists in the Guru to learn. My answer would be "His Guru and so on and so forth till it reaches the Paramam vyomanaadi Guru".And this is not tautological mind you! The dissemination must also be without bias this is another point emphasised by Guru Dattatreya. How will it be if Sun selectively does its job? There will be great ecological imbalnce and the earth will perish with its inhabitants! It is in the ecological balance of spiritual things that such advice was given indirectly by Dattatreya Bhagavan. If one starts doling out davice keeping parochial parameters in mind one will never progress in spirituality. One then clings to that knowledge, to that experience. One also forgets that one owes a great debt to everyone and his/ her environment in amassing that knowledge. The Vedas worship the Sun, Surya, as the source of light for the entire world. But for the Vedic people, light is not a material force but a power of life, love and intelligence. Nor is the Sun a distant entity unrelated to us. It has a presence on Earth through the power of its rays, which not only pervade our environment but also touch our very hearts. By the Sun the Vedas don’t simply refer to the outer luminary, the central star of our solar system. They mean the principle of light and consciousness on a universal level, of which the Sun is our local representative.The Vedas are said to reside in the rays of the Sun, which hold the Vedic mantras. The Vedas are the manifestation of solar intelligence, the light of consciousness on Earth. The sacred syllable OM itself is the sound of the Sun and the essence of the Vedas. The Vedic mantras carry light and power both for the body and the mind. India, therefore, should be at the forefront of solar research in order to keep up with its ancient Vedic heritage. According to the Vedas, the inner Sun is Prana or vital energy, which manifests through the breath. To increase our personal energy, both for physical health and for mental acuity, the best practice is Pranayama or breath control. Breath carries the subtle essence of speech, which is mantra. The inbreath carries the sound ‘so’ and the out breath carries the sound ‘ha’. The natural mantra “So’ham” in Sanskrit means, “He am I,” referring to the Purusha or consciousness in the Sun, as the Isha Upanishad (v. 6) so eloquently proclaims. Our very breath is based upon unity with the solar creator and source of life and can be used to connect with its power When Brahma manifested himself by breaking the egg, then he pronounced ‘OM’. This Omkar itself is the supreme soul and the very physique of Sun god. The four Vedas emerged from all the four mouths of lord Brahma, which were glowing by their own radiance. The powerful radiance emanating from the ‘Omkar’ covered the radiance of the Vedas and ultimately all of them unified. This very Vedic appearance of ‘Omkar’ is the sun god. This radiant sun was the first manifested during the times of creation, hence it was called ‘Aditya’. 5 Lessons which sun teaches us 1. Use up all your energy to 'enlighten' and be 'enlightened' People spend their energy to do useless things to bring them temporal happiness. If one knows even a wee-bit about karma and its implications one will not behave in the fashion in which they behave now. To use one's time fruitfully in enlightening oneself and others can be said to be a mahayagna antar yagna. Sun's energy does not come from anywhere outside it comes from antar(inside) and that is the crux of Atmavidya. 2. Give all to all freely without bias. Lord Dattatreya Himself says beautifully that Sun sucks up water to the clouds and gives it to all without bias. Now in a kundalini sense this means that 'prana' is sucked up to the sahasraara and the 'sudhaa-saarabhivarsha'(Lalitha Sahasranama) is given to the other Avyayaas of the deha to make it a divys deha. In an outward sense this means to help other without any bias. Infact if one has true knowledge he will be raring to share with others or atleast seek one worthy disciple. To give is verily a Guru and to receive silently is verily a student. If bias comes about it means the Guru is half-baked and does not 'know'. Nias means jealousy and it means the 'Guru' still has some way to go before poornaprajna. 3. One should saty where one is yet be powerful. Sun stays where it is and yet it commands enormous respect and power. In Tao te Ching the great book by Lao Tsu it is said 'The saint knows without going out of his room or even opening its windows. This is because, he roams the three worlds in Himself. The three gunas are the three worlds. If one conquers that one can conquer anything in the world. To stay in a place also refers to sticking to one Guru. Rolling stone gathers no moss. Maybe it gathers lot of dirt! Many people these days flit from Guru to Guru saying "I am collecting honey like a bee". I replied back to them "The bee collects honey for the queen bee, for its hive and does not taste it or digest it, Can you do the same?" One tries to digest all philosophies in the name of free thinking and end up becoming a pompous academic show off for others and Himself/herself. To digest just what a true Guru gives is work enough. There are three types of Gurus -Sadguru, Karnaguru and Upaguru and if one is fortunate to get an amalgam of all the three gurus one should better stay with Him till his mokshakala! 4. Your power should never be gauged by others This is one important lesson which I learnt from the sun. Sun though majestic does not look frightening, maybe irksome during summer. But at the same time clouds look frightening with thunders and lightening. But what is the power of the sun? The core of the physical sun of our solar system is 15 million degree centigrade! In every second, the Sun spends 700 billion tons of protons (or Hydrogen) in this way. And only a small fraction (0.7 percent) is turned into light. One should thus remain secretive, especially in spiritual life. 5. One should remain firm come what may Sun is bombarded by millions of heavy particles and yet it remains firm and absorbs all. The absorbent power of sun is so powerful that it can be used by all of us. To absorb all insults we face and carry on with life. If you even have a self-identity of the insult then you create a new karma. You will be born again to give back that insult to that person again. Absorbing also means forgiving and forgetting. These are the five lessons we learn from this great Master, Om Ayeeim Krom Kleem, Kluum, Hraam Hreem Hroom Sauhu Dattatreya Swaha! Yours yogically, Shreeram Balijepalli
8. I once saw a pair of PIGEONS with their young birds. A fowler spread a net and caught the young birds. The mother pigeon was very much attached to her children. She did not care to live, so she fell into the net and was caught. The male pigeon was attached to the female pigeon, so he also fell into the net and was caught. From this I learnt that attachment is the cause of bondage.
The Pigeons (Kapota) (SB 11.7.52-74) warn against developing obsessive love or attachments in the transient material world. A devoted pair of lovebirds raises a brood of young who become entrapped in a net by a hunter. Unable to live without their children, the parents join the young in the hunter’s trap. Similarly, those who focus on transient things may be destroyed by their loss.
Sri Dattatreya reinforces this difficult teaching by taking His own body as 25th teacher. He points out that even this, upon which so much energy was expended, is a temporary possession, destined to be consumed by other creatures after its death (also Padma Purana 6.126.4-18). “After many reincarnations, achieving a human body is a rare privilege for this alone yearned to know the Truth of its own Nature and ... might be used to achieve liberation” (Ambikananda,
2000, p. 52). However, human life, a door to God-realization, is wasted upon those who, being distracted by attachments in the material world, neglect their spiritual development (Keshavadas, 1982; Tagare & Shastri, 1994).
9. The PYTHON does not move about for its food. It remains contented with whatever it gets and lies in one place. From this I learnt to be unmindful of food and to be contented with whatever I get to eat (Ajagara Vritti).
A Python eats whatever comes its way and is satisfied. Its teaching is not to run in pursuit of worldly things, but to limit desires and learn to accept what life brings. The Mahatma Gandhi, of course, developed his concept of limited wants into Sarvodaya, the pioneering political economy of sustainability (Doctor, 1967). However, Srila Prabhupada extends the Python’s message of
self-regulation and acceptance into one of reflection. “If by God’s arrangement one is forced to suffer material hardship, then one should think, “Due to my past sinful activity I am now being punished. In this way, God is mercifully making me humble” ... one must accept the Personality of Godhead as the supreme controller” (Prabhupada, 1977; SB 11.8.3 – Purport).
10. Just as the OCEAN remains unmoved even though hundreds of rivers fall into it, so also the wise man should remain unmoved among all sorts of temptations, difficulties and troubles. This is the lesson I learnt from the ocean.
The Ocean (SB 11.8.5-6; also Avadhuta Upanisad 10), like the Supreme, is limitless, timeless, and lucid at the surface, yet so deep that nothing disturbs its lower waters. It receives a million rivers yet remains unchanged. Equally, the wise should seek equipoise, be absorbed by the ocean of Godhead, and remain unperturbed by the river-like inputs of the senses. Elsewhere, Sri Dattatreya teaches that a spiritual aspirant should begin by cultivating a mental white blanket
to cover the noise from the bodily senses and then striving to unite with the essence of each element in turn, beginning with the earth, to enter into the mind of all things—a process analogous to ecological Self-realization (Markandeya Purana 40. 15-22; cf. Haigh, 2006).
11. Just as the MOTH, being enamoured of the brilliance of the fire, falls into it and is burnt up, so also, a passionate man who falls in love with a beautiful girl comes to grief. To control the sense of sight and to fix the mind on the Self, is the lesson I learnt from the moth.
The Moth is the first of a series of gurus that expose the pitfalls of the senses. Here, sight destroys reason just as it destroys the moth that flirts with a flame, so one should control the senses and dwell in God rather than the world (Keshavadas, 1982).
12. Just as the BLACK BEE sucks the honey from different flowers and does not suck it only from one flower, so also I take only a little food from one house and a little from another house and thus appease my hunger (Madhukari Bhiksha or Madhukari Vritti). I am not a burden on the householder.
The Bumblebee actively seeks material benefits in the world.However, it does this with discretion, taking only what it needs from each flower. It collects food from all flowers, high and low, large and small, as a scholar should seek wisdom from a range of scriptural authorities (Tapasyananda, 1982). However, it burdens none and even helps them achieve their purpose
through pollination, much as a teacher should live gently upon the Earth and help others realize their true goals—but unlike the bee, the wise person should not store up material treasures
13. Bees collect honey with great trouble, but a HONEY-GATHERER comes and takes the honey easily. Even so, people hoard up wealth and other things with great difficulty, but they have to leave them all at once and depart when the Lord of Death takes hold of them. From this I have learnt the lesson that it is useless to hoard things.
14. The male ELEPHANT, blinded by lust, falls into a pit covered over with grass, even at the sight of a paper-made female elephant. It gets caught, enchained and tortured by the goad. Even so, passionate men fall in the traps of women and come to grief. Therefore, one should destroy lust. This is the lesson I have learnt from the elephant.
15. The DEER is enticed and trapped by the hunter through its love of music. Even so, a man is attracted by the music of women of loose character and brought to destruction. One should never listen to lewd songs. This is the lesson I learnt from the deer.
Keshavadas (1982) suggests that vulgar music and entertainment should be avoided, but sacred music and dance is beneficial. However, the deer is driven by fear, another obsession and distraction that helps veil the spirit in illusion. Sri Dattatreya adds: “Here is the One, without purity and impurity, without whole or part. Why do you, who are in union with that identity, feel grief or fear?” (Avadhuta Gita 5.8).
16. Just as a FISH that is covetous of food falls an easy victim to the bait, so also, the man who is greedy of food, who allows his sense of taste to overpower him, loses his independence and easily gets ruined. The greed for food must therefore be destroyed. It is the lesson that I have learnt from the fish.
17. There was a DANCING GIRL named Pingala in the town of Videha. She was tired of looking for customers one night. She became hopeless. Then she was contented with what she had, and then had sound sleep. I have learnt from that fallen woman the lesson that the abandonment of hope leads to contentment.
18. A RAVEN picked up a piece of flesh. It was pursued and beaten by other birds. It dropped the piece of flesh and attained peace and rest. From this I have learnt the lesson that a man in the world undergoes all sorts of troubles and miseries when he runs after sensual pleasures, and that he becomes as happy as the bird when he abandons the sensual pleasures.
19. The CHILD who sucks milk is free from all cares, worries and anxieties, and is always cheerful. I have learnt the virtue of cheerfulness from the child.
20. The parents of a MAIDEN had gone in search of a proper bridegroom for her. The girl was alone in the house. During the absence of the parents, a party of people came to the house to see her on a similar object in reference to an offer of marriage. She received the party herself. She went inside to husk the paddy. While she was husking, the glass bangles on both hands made tremendous jingling noise. The wise girl reflected thus: “The party will detect, by the noise of the bangles, that I am husking the paddy myself, and that my family is too poor to engage others to get the work done. Let me break all my bangles except two on each hand”. Accordingly, she broke all the bangles except two on each hand. Even these two bangles created much noise. She broke one more bangle of each hand. There was no further noise though she continued husking. I have learnt from the girl’s experience the following: Living among many would create discord, disturbance, dispute and quarrel. Even among two, there might be unnecessary words or strife. The ascetic or the Sannyasin should remain alone in solitude.
21. A SERPENT does not build its hole. It dwells in the holes dug out by others. Even so, an ascetic or a Sannyasin should not build a home for himself. He should live in the caves and temples built by others. This is the lesson that I have learnt from the snake.
22. The mind of an ARROW MAKER was once wholly engrossed in sharpening and straightening an arrow. While he was thus engaged, a king passed before his shop with his whole retinue. After some time, a man came to the artisan and asked him whether the king passed by his shop. The artisan replied that he did not notice anything. The fact is that the artisan’s mind was
solely absorbed in his work and he did not know what was passing before his shop. I have learnt from the artisan the quality of intense concentration of mind.
23. The SPIDER pours out of its mouth long threads and weaves them into cobwebs. It gets itself entangled in the net of its own making. Even so, man makes a net of his own ideas and gets entangled in it. The wise man should therefore abandon all worldly thoughts and think of Brahman only. This is the lesson I have learnt from the spider.
24. The Bhringi or the BEETLE catches hold of a worm, puts it in its nest, and gives it a sting, the poor worm, always fearing the return of the beetle and sting, and thinking constantly of the beetle, becomes a beetle itself. Whatever form aman constantly thinks of, he attains in course of time that form. As a man thinks, so he becomes. I have learnt from the beetle and the worm to turn myself into Atman by contemplating constantly on It and thus to give up all attachment to the body and attain Moksha or liberation. “we come to be that upon which the mind is set” (Maitri Upanishad 6, 34, v 3).
The king was highly impressed by the teachings of Dattatreya. He abandoned the world and practiced constant meditation on the Self.
Dattatreya's avatars
Dattatreya is supposed to have taken 16 avatars. The names and their birthdate (as per the Lunar calendar) are given in brackets.
1. Yogiraaj (Kaartik Shu.15)
2. Atrivarad (Kaartik Kru.1)
3. Dattatreya (Kaartik Kru.2)
4. Kaalaagnishaman (Maargashirsha Shu.14)
5. Yogijanvallabh (Maargashirsha Shu.15)
6. Lilaavishambhar (Paush Shu.15)
7. Siddharaaj (Maagh Shu.15)
8. Dnyaasaagar (Faalgun Shu.10)
9. Vishambhar (Chaitra Shu.15)
10. Maayaamukta (Vaishaakh Shu.15)
11. Maayaamukta (Jyeshtha Shu.13)
12. Aadiguru (Aashaadh Shu.15)
13. Shivarup (Shraavan Shu.8)
14. Devdev (Bhaadrapad Shu.14)
15. Digambar (Aashwin Shu.15)
16. Krishnashyaamkamalnayan (Kaartik Shu.12)
There is a book written by Shri Vasudevananda Saraswati on these 16 avatars. In Dasopanta tradition, all 16 are worshiped and
Dasopanta is considered as the 17th avatara.
In Datta Sampradaya the first avatar is Shri Shripad Shri Vallabhand the second is Shri Narasimha Saraswati. Also Akkalkot Swami Shri Swami Samarth, Shri Vasudevanand Saraswati (Tembe Swami, Sawantwadi)) Shri Manik Prabhu Shri Krishna Saraswati , Shri Shirdi Sai Baba (Shirdi, Maharashtra),Shri Ganapathi Sachchidananda(Mysore,Karnataka) are considered as avatars of Dattatreya.
The Upanishads Avadhutopanishad and Jaabaaldarshanopanishad mention that the philosophy is given by Shri Dattatreya.
The Tripura-rahasya (The Secret of [the goddess] Tripura) is believed to be an abbreviated version of the original Datta Samhitaor 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, theMahatmya 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.
In the Tantric tradition, the Tripuropastipaddhati is supposed to have been written by Shri Dattareya. This is mentioned inTripurarahasya. The summary of tantra in the Parashuramkalpasutram is also supposed to have been written by Shri Dattatreya.
Another work, the Avadhuta Gita (Song of the Free) is a wonderful, compete compilation of the highest thought given to and recorded by two of Dattatreya's disciples, Swami and Kartika. Swami Vivekananda (1863-1902) held it in high esteem. Some of the ideas in this Gita are however common to both Shaivite and Buddhist Tantras.
Mantras of Dattatreya
The following seven mantras of Dattatreya are related to spiritual practice of Tantra.
The one letter mantra (ekakshari mantra): ‘Dam (दां)’ is the bija of Datta and also His one letter mantra. The chanda (rhythm) of this mantra is Gayatri, the sage Sadashiv and the deity Dattatreya. This is a saviourmantra and the entire universe is incorporated in it.
The six letter mantra (shadakshari mantra): ‘Dam om rhim clim gloum dram (दां ह्रीं क्लीं ग्लौं द्रां)’ is the six letter mantra. Chanting of this mantra bestows the supernatural power of yoga.
The eight letter mantra (ashtakshari mantra): It goes thus ‘Dam (dra or dram) Dattatreyay namaha[दं (द्रा किंवा द्रां) दत्तात्रेयाय नम: ]' In this mantra Dattatreyay is the kilak (clue to a mystical puzzle) and the bijaand namaha, the energy.
The thirteen letter mantra (trayodashakshari mantra): ‘Om am rhim krom ehi Dattatreyay svaha( आं ह्रीं क्रों एहि दत्तात्रेयाय स्वाहा )’ The chanda (rhythm) of this mantra is Gayatri, the sage Sadashiv, the deity Dattatreya, Om the bijakshar, svaha the energy and Dattatreya the kilak.
The sixteen letter mantra (shodashakshari mantra): ‘Om aim krom klim klum rham rhim rhum souhou Dattatreyay svaha ( ऐं क्रों क्लीं क्लूं ह्रां ह्रीं ह्रूं सौ: दत्तात्रेयाय स्वाहा )’
The anushtubh mantra:
Dattatreya Hare Krushna unmattananddayak
Digambar mune bal pishach dnyansagar
दत्तात्रेय हरे कृष् उन्मत्तानन्ददायक
दिगंबर मुने बाल पिशाच ज्ञानसागर
Datta Gayatri: The Gayatri of Dattatreya is akin to that of other deities as:
दत्तात्रेयाय विद्महे अवधूताय धीमहि
तन्नो दत्: प्रचोदयात् ।।
Meaning: We are quite familiar with Dattatreya. We meditate on Avadhut. May that Datta inspire our intellect benevolently. The chanda of this mantra is Gayatri, the sage Shabar and the deity Dattatreya.
Om Dattatreya Vidmahe

Atri putraaya dhimahi

Thanno Datta prachodayat ll

Om digambaraya vidmahe

Yogishwaraya dhimahi

Tanno data prachodayat ll

Om Dattatreya vidmahe

Digambaraya dhimahi

Tanno data prachodayat ll

Om Dattatreya vidmahe

Avdootaya dhimahi

Tanno data prachodayat ll

Om Dram hreem krom

Dattatreya vidmahe

Yogishwaraya dhimahi

Tanno data prachodayat ll

Vedic Mantra for Dattatraya

Om Aaam Hreem Krom Ehi Dattatreya Swaaha ll

Om aim krom klim klum rham rhim rhum souhou Dattatreyay Swaaha ll

It is said that chanting these mantras can help counteract the
malignant influences of the planets (navagrahas), cure diseases and bring peace and joy
The problem of ancestors’ souls: Nowadays since most people do not perform rites for the departed (shraddhas), etc. as in the olden days nor undertake spiritual practice, most suffer due to the subtle bodies of ancestors. Only saints can tell whether one is suffering or will suffer due to ancestors. If one is not fortunate enough to meet such a saint then considering that certain suffering is inflicted due to ancestors’ subtle souls one can do spiritual practice as given below. Inability to get married, marital disharmony, difficulty in conceiving a child, miscarriages, mentally retarded or handicapped child or all female progeny, death during childhood, etc. are some of the indications of suffering due to ancestors’ subtle bodies. Poverty, physical illness, etc. can be some other indicators.
A. If one has no problems at all, to avoid suffering in the future or if one has a minor problem, one should chant three malas (rosaries) of ‘Shri Gurudev Datta’ everyday. Apart from this to avoid suffering due to destiny as well as to make spiritual progress one should do maximum amount of chanting of the Name of the family deity.
B. If the problem is moderate, then along with chanting of the Name of the family deity one should chant atleast six malas of ‘Shri Gurudev Datta’. In addition every Thursday one should visit Shri Datta’s temple and perform five circumambulations and chant one or two malas of ‘Shri Gurudev Datta’ in the temple, for atleast a year. Thereafter one should continue to chant threemalas.
C. If the problem is severe, a minimum of nine should be chanted everyday. Rituals likeNarayanbali, Nagbali, Tripindi shraddha, Kalasarpashanti, etc. should be performed at places where jyotirlingas (the divine phallus as a symbol of Lord Shiva) are situated. In addition to this one should undertake spiritual practice at the seat of worship of Lord Datta or render service unto a saint and acquire His blessings.
D. Shri Datta Jayanti (Birthday of Shri Datta): Devotees of Lord Datta celebrate His birthday on the full moon day (pournima) of the Hindu lunar month of Margashirsha. From
Dattatreya Kavacham

[Armour of Dattatreya]
Translated by P. R. Ramachander
[Dattatreya is all the great trinity rolled in to one form. He is followed by the four Vedas in the form of dogs. There is a story that Brahma, Vishnu and Shiva wanted to test the chastity of Sadhvi Anasooya and requested her to serve them food in the nude. She made them in to babies and took them together. That is one story about the origin of Dathathreya. In the states of Karnataka and Maharashtra, there are large number of people who worship Dathathreya. It is belied Sage Samarth of Maharashtra was his incarnation. The following is datta's kavacha. If we recite this kavacha for 28 times for 49 days we will get Lord Dattatreya's darshan and our problems also get solved. The Sanskrit text of this Kavacha is available in]
Sri pada pathu may padhou, ooru sidhasana sthitha,
Paya digambharo guhyam nara hari pathu may Katim. 1
Let my feet be protected by Sri Pada,
Let he who sits o the throne of Sidhas protect my thigh,
Let him who clothes with the direction protect my private parts,
Let God Nara Simha protect my hip.
Nabhim pathu jagath srushto, dharam pathu dharodhara,
Krupalu pathu hrudayam, Shad bhuja pathu may Bhujou. 2
Let my stomach be protected by creator of the world,
Let my bone marrow be protected by he who bears the conch,
Let the kind hearted one protect my heart,
Let the six handed one protect my arms.
Skakkundi soola damaru sankha chakra dhara karam,
Pathu kantam Kambhu kante Sumukham pathu may Mukham. 3
Let him who holds pitcher, trident, drum, conch and wheel protect my arms,
Let my neck be protected by he who has a conch like neck,
Let the pleasant faced one protect my face.
Jihwam may Veda Vak pathu, nethrom may pathu divya druk,
Nasikam pathu gandathma, pathu punya srava sruthi. 4
Let he who talks Vedas protect my toungue,
Let my eyes be protected by the one with divine vision,
Let the soul of sandal protect my nose,
Let my ears be protected by he who has a blessed name.
Laltam pathu hamsathma, Sira pathu Jatadhara,
Karmendriyani Patveesa, Pathu jnanedrayan aaja. 5
Let the one whose soul is in high step of meditation protect my forehead,
Let my head be protected by the one who has matted hair,
Let my body parts to do action be protected by God,
Let my parts participating in intellect, be protected by he who is not born.
Sarvatharontha karanam prana may pathu Yogi raat,
Uparishta dadathyascha prashtatha parswathogratha. 6
Let the king of sages protect all types of my inside and soul,
And Over and above whatever is left as well what is near and in the front.
Anthar bahischa maam nithyam nana roopa dharovathu,
Varjitham kavechenovyath sthanam may Divya darsana. 7
Let him who can take any form protect daily what is inside and what is out,
And let the God with the divine vision protect whatever has been left out by this armour.
Rajatha shathrutho himsrath dushprayogadhitho gatha,
AAdhi vyathi bhaya aarthibhyo Dathathrya sadha avathu. 8
Let Dathathreya guard me from king, enemy,
Cruel people and those who misuse power,
As well as worry, disease, fear and greed.
Dhana Dhanya graham kshethra Sthri puthra pasu kinkaran,
Gnathimscha pathu may Nithya Anasuya Ananda Vardhana. 9
Let The god who increases the happiness of Anasuya,
Protect my money, grains, homr, field, wife, son, cattle and servants,
As well as all the members of my clan daily.
Bala unmatha pisachabho dhuvit sandhishu pathu maam,
Bhootha bouthika mruthyubhyo Hari pathu Digambara. 10
From powerful exuberant devils, bad paramours,let the saint protect me,
Let The Hari who dresses himself by the sky,
Protect the physical and spiritual aspects as well as death.
Ya yetha drutha kavacham sannahyath bhakthi bhavitha,
SArva anartha nirviktho Graha peeda vivarjitha. 11
He who wears this armour with the spirit of devotion,
Will get rid of all dangers as well as the problems caused by planets.
Bhootha pretha pisachadwaira devair apya parajitha,
Bhukthyathaa divyaan bhogan, sa dehanthe Thath padam vrujeth. 12
Devils, ghosts, bad wandering souls as well as gods with enmity would get defeated,
And they would enjoy divine pleasures and at the end they would reach you.
Ithi sri dhathreya kavacham.
Thus ends the armour of Dattatreya.
Dattatreya Stotram
[From Narada Puranam of Sage Narada]
Translated by P. R. Ramachander
[Hindus worship Dathathreya a god in the form of a combination of the great trinity consisting of Brahma, Vishnu and Shiva. He took this form due to Anasuya , the wife of sage Athri. One story tells that Narada poisoned the minds of Saraswathi, Lakshmi and Parvathy and told them that Anasuya is much greater than them. Incensed by this they sent their lords to Anasuya, who went and requested her to give them alms without wearing any cloths, She made them in to babies and combined them in to one. This God was Dathathreya. Another story tells of the trinity being forced to approach Anasuya to save the world from the curse of Nalayani. She did this but asked them to become her babies. These babies were Dathathreya (Vishnu), Durvasa (Shiva) and Chandra(Brahma). Once in a hurry when all these babies were crying together, she took them together and they became one. There is a small sect of Hindus called Datha panthis in Karnalaka and Maharashtra who worship only Lord Dathathreya. He is picturised as doing meditation along with four Vedas in the form dogs following him.]
Jatadharam, Pandurangam,
Soolahastham Krupanidhim,
Sarvaroga haram devam,
Dathathreyamaham bhaje.
My salutations to Dathathreya[1],
Who is with matted hair ,
Who is Lord Vishnu,
Who holds soola[2] in his hand,
Who is store house of mercy,
And who is the panacea for all illness.
Jagat utapathi karthre cha,
Sthithi samhara hethave,
Bhava pasa vimukthaya ,
Dathathreya namosthuthe.
My salutations to Dathathreya,
Who created all the worlds,
Who looks after the worlds,
Who destroys the worlds,
And who grants redemption,
From the bonds of sorrow of domestic life.
Jara janma vinasaya,
Deha shuddhi karaya cha,
Digambara daya moorthe.
Dathathreya namosthuthe.
My salutations to Dathathreya,
Who destroys sorrow of birth and old age,
Who cleans our body and soul,
Who wears the directions as cloths[3],
And who is the lord of mercy.
Karpoora kanthi dehaya,
Brhma moorthy daraya cha,
Veda sasthra parignaya,
Dathathreya namosthuthe.
My salutations to Dathathreya,
Who has a colour of burning camphor,
Who takes up the role of the creator,
And who is master of the holy Vedas.
Hruswa deergha krutha sthula,
Nama gothra vivarjitha,
Pancha boothaika deepthaya,
Dathathreya namosthuthe.
My salutations to Dathathreya,
Who is much beyond, thin , thick, short and tall,
Who cannot be limited by name or caste,
And who shines in the five spirits[4] of the world.
Yagna bhokthre cha yagnaya,
Yagna roopa daraya cha,
Yagna priyaya sidhaya,
Dathathreya namosthuthe.
My salutations to Dathathreya,
Who is the result of fire sacrifices.
Who is fire sacrifice himself.
Who takes the form of the fire sacrifice,
And who is the saint who likes fire sacrifices.
Adhou brhama madhye Vishnur,
Anthe deva sada shiva,
Moorthy thraya swaroopaya,
Dathathreya namosthuthe.
My salutations to Dathathreya,
Who in the beginning is the creator,
Who in the middle is Vishnu who takes care,
Who in the end is Shiva the destroyer,
And who is the lord who represents the trinity.
Bhogaalayaya bhogaaya,
Yoga yoyaya dharine,
Jithendriya jithagnaya,
Dathathreya namosthuthe.
My salutations to Dathathreya,
Who is the place where pleasure resides,
Who is the pleasures himself,
Who is the great wearer of Yoga,
Who has perfect control of his senses,
And who is greater than any scholar.
Brhma jnana mayee mudhra,
Vasthre cha akasa bhoothale,
Prgnana gana bhodaya,
Dathathreya namosthuthe.
My salutations to Dathathreya,
Whose stamp is the knowledge of ultimate,
Who wears the sky and earth as his cloths,
And who is the three states of wakefulness,
Sleep and dream.
Sathya roopa sadachara,
Sathya dharma parayana,
Sathyasraya parokshaya,
Dathathreya namosthuthe.
My salutations to Dathathreya,
Who is truth personified,
Whose conduct is perfect,
Who follows truth as his dharma[5],
Who depends wholly on truth,
And who is not in visible form.
Soola hastha gada pane,
Vana mala sukundara,
Yagna soothra dara Brahman,
Dathathreya namosthuthe.
My salutations to Dathathreya,
Who has in his hands he spear and the mace,
Who wears garland of scented flowers of the wild,
And who is the prime executor of fire sacrifices.
Datha vidhyadya lakshmeesa,
Datha swathma swaroopine,
Guna nirguna roopaya,
Dathathreya namosthuthe.
My salutations to Dathathreya,
Who is the great knowledge,
Who is the lord of Lakshmi,
Who has the form of the soul of Datha,
And who has the form with and without properties.
Sathru nasa karam sthothram,
Jnana vijnana dhayakam,
Sarva papam samam yathi,
Dathathreya namosthuthe.
My salutations to Dathathreya,
Which would destroy my enemies,
Which would give me knowledge of religion and science,
And which would destroy all my sins.

[1] A godly form in which all the trinity are combined.
[2] spear
[3] Who wears the ether as his cloths
[4] air, water, fire, earth and the sky
[5] loosely translated as “rightful conduct” but is much beyond the meaning of these.
Datta Kshamapana Stotram
(Prayer Seeking Forgiveness of Dathathreya)
By Sri Vasudevananda Saraswathi
Translated by P. R. Ramachander
[This was written by a great saint devotee of Swami Dathathreya of Maharashtra called Sri Vasudevananda Saraswathi or Thembe Swami. A brief life history is given in You can chant this mantra 9 times a day for a life time or at least once or thrice a day. Some Dattatreya devotees chant this mantra 9 times a day for 40 days as a belief that their wishes get fulfilled.]

Rasgnavasa tharakam swadhu labhyam,
Graheetham kadachina nama Datha,
Ksmaswaparadham, Ksmaswaparadham,
Kshamaswaparadham, prabho klinna chitha. 1

We would get the sweetness of a saviour,
By always accepting the name of Dathathreya,
Forgive my faults, forgive my faults.
Forgive my faults, Lord who has a merciful mind.

Viyonyanthare daiva dhaivadhadyordhvibho prak,
Graheetham kadachina nama Datha,
Ksmaswaparadham, Ksmaswaparadham,
Kshamaswaparadham, prabho klinna chitha. 2

Separate our mind and think of the lord of the east rich in godliness
By always accepting the name of Dathathreya,
Forgive my faults, forgive my faults.
Forgive my faults, Lord who has a merciful mind.

Maya Mathru Garbha sthitha praptha kashtan,
Graheetham kadachina nama Datha,
Ksmaswaparadham, Ksmaswaparadham,
Kshamaswaparadham, prabho klinna chitha. 3

Remove all the troubles when we remained in the womb of the mother
By always accepting the name of Dathathreya,
Forgive my faults, forgive my faults.
Forgive my faults, Lord who has a merciful mind.

Maya Jatha mathrena Sammohithena,
Graheetham kadachina nama Datha,
Ksmaswaparadham, Ksmaswaparadham,
Kshamaswaparadham, prabho klinna chitha. 4

Charm the world as soon as we were born,
By always accepting the name of Dathathreya,
Forgive my faults, forgive my faults.
Forgive my faults, Lord who has a merciful mind.

Maya kreedan aasaktha chithena Balye,
\Graheetham kadachina nama Datha,
Ksmaswaparadham, Ksmaswaparadham,
Kshamaswaparadham, prabho klinna chitha. 5

Though in the childhood, our mind was full of sports,
WE Always accept the name of Dathathreya,
Forgive my faults, forgive my faults.
Forgive my faults, Lord who has a merciful mind.

Maya youvane agnatho bhoga thoshath,
Graheetham kadachina nama Datha,
Ksmaswaparadham, Ksmaswaparadham,
Kshamaswaparadham, prabho klinna chitha. 6

Though I was ignorant in youth being filled with passion,
I Always accept the name of Dathathreya,
Forgive my faults, forgive my faults.
Forgive my faults, Lord who has a merciful mind.

Maya Sthavire anigna sarvendriyena,
Graheetham kadachina nama Datha,
Ksmaswaparadham, Ksmaswaparadham,
Kshamaswaparadham, prabho klinna chitha. 7

Though in old age I loose control over all organs,
I always accept the name of Dathathreya,
Forgive my faults, forgive my faults.
Forgive my faults, Lord who has a merciful mind.

Rishikesa may Vang maya kaya jatham,
Hare Jnanatho Ajnjnatho Viswa Sakshin,
Ksmaswaparadham, Ksmaswaparadham,
Kshamaswaparadham, prabho klinna chitha. 8

Though I am holy, in essence I am born out of a body,
And so always accept the name of Dathathreya,
Forgive my faults, forgive my faults.
Forgive my faults, Lord who has a merciful mind.

Smrutho dhyath aavahitho asya architho vaa,
Na githa sthutho vanditho vaa na japtha,
Ksmaswaparadham, Ksmaswaparadham,
Kshamaswaparadham, prabho klinna chitha. 9

I am Thinking, meditating, consecrating and worshipping you,
Not singing, praying, saluting not chanting your names,
Forgive my faults, forgive my faults.
Forgive my faults, Lord who has a merciful mind.

Dhayabdhir bhava drudan saagascha mathruka,
Bhavathyapthamantho bhavanme saranya,
Yadaa aalambanam bhoorhi bhoonir sruthangre,
Reethi prarthitham datha sishyena saaram. 10

If one surrenders to this ocean of mercy,
With complete concentration and as a model to all,
And then depend on this earth as told in the Vedas
And pray according to tradition, he would be a model disciple of Datha.

Ithi Sri Sri Vasudevananda Saraswathi virachitham Sri Dathathreya Kshamapana Stotram

Thus ends the prayer requesting forgiveness of Datha composed by Sri Vasudevananda Saraswathi.
Dattatreya Upanishad
Om ! O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
Once Brahma the creator asked Lord Narayana about the efficacy of the Taraka-Mantra to which the latter replied:
"Always think of Me and My glory, and be in commune with Me in the attitude 'I am Datta, the great Lord.' Such ones who meditate thus do not swirl in the recurring course of worldly existence."
Accordingly, after meditating on Lord Vishnu (Dattatreya), Brahma said: "Yes. The Brahman that is the infinite and peerless alone remains as the residuum after negation of everything else."
The one-, six-, eight-, twelve-, and sixteen-syllable mantras of Dattaatreya:
The Taraka monosyllable is 'Daam'. He is the Hamsa established in all beings. 'Daam' in the lengthened form is the Paramatman. The six syllable one is 'OM, Shreem, Hreem, Kleem, Glaum, Draam.
The eight-syllable one is 'Dram' or 'Draam' and then adding to it the syllables 'Da, tta, tre, ya, ya, Na, mah." The portion 'Dattatreya' is of the character of knowledge, existence, and bliss, and that of Namah is of full- blown bliss.
The twelve-syllable formula is 'Om, Aam, Hreem, Krom, Ehi Dattatreya svaha.' The sixteen-syllable formula is Om, Aim, Krom, Kleem, Klaum, Hram, Hreem, Hraum, Sauh (nine) and the five syllables constituting Dattatreyaya, and the twin syllable Svaha. The whole formula is 'Om, Aim, Krom, Kleem, Klaum, Hram, Hreem Hraum, Sauh Dattatreyaya Svaha.'
The Anushtubh-mantra of Dattaatreya
All the portions of the mantra are said to be in the vocative forms right through as 'Dattatreya Hare Krishna Unmatananda-dayaka, Digambara, Mune, Bala, Pishacha, Jnana Sagara.'
The Moola-Mantra of Dattaatreya.
This is then given as:
'Om Namo Bhagavate Dattatreyaya, Smarana-Matra-Samtushtaya!
OM salutations unto Lord Dattatreya who is propitiated by remembrance (devotion),
Maha-Bhaya-Nirvanaya, Maha-Jnana-Pradaya, Chidanandatmane - That is the dispeller of great fears, who bestows the highest character of sentience and bliss.
Balonmatta-Pishacha-Veshaya - Who is in the guise of a child, a mad-man, a devil.
Maha Yogine Avadhutaya, Anasuyananda-Vardhanayatri-Putraya - A great yogin, is the enhancer of the bliss of Anasuya (His mother), is the son of the sage Atri.
Sarva-Kama-Phala-Pradaya, Bhava-Bandha-Mochanaya - Who bestows the fruits of all the desires of the devotee's heart, the redeemer of the bonds of worldly existence.
Sakala-Vibhuti-Daya Sadhyakarshanaya Sarva-Manah-Kshobhanaya, Chiram-Jivane Vashi-Kuru, Vashi-Kuru, Akarshaya-Akarshaya, Vidveshaya, Vidveshaya, Uchataya-Uchataya, Stambhaya-Stambhaya, Maraya-Maraya Namah, Sampannaya, Namah Sampannaya, Svaha Poshaya, Poshaya, Para-Mantra Para-Yantra Para-Tantramsh Chindhi, Chindhi!
Grahan Nivaraya; Nivaraya; Vyadhiin Nivaraya, Nivaraya; Dukham Haraya, Haraya; Daridriyam Vidravaya, Deham Poshaya, Poshaya; Citttam Toshhaya, Toshhaya!
Do thou counteract the malignant influences of the planets, cure the ailments, drive off anguish, melt away all penury, fill the mind with joy.
Sarva Mantra Sarva Yantra Sarva Tantra Sarva Pallava Svaruupaya Iti Om Namah Shivaya Om!
Unto Thee of the real form of incantations, all mystic symbols and powers, etc. Om salutations!
Om salutations unto Lord Dattatreya who is propitiated by remembrance (devotion), that is the dispeller of great fears, who bestows the highest character of sentience and bliss and who is in the guise of a child, a mad- man, a devil, a great yogin, is the enhancer of the bliss of Anasuya (His mother), is the son of the sage Atri, who bestows the fruits of all the desires of the devotee's heart, the redeemer of the bonds of worldly existence. Do thou nourish my body, counteract the malignant influences of the planets, cure the ailments, drive off anguish, melt away all penury, fill the mind with joy...unto Thee of the real form of incantations, all mystic symbols and powers, etc. Om Salutations!
He who knows all about this Vidya and practices this becomes holy, and he attains the fruits of having muttered the Gayatri, the Maha Rudra, and the Pranava innumerable times, and he is absolved of all his sins.
Om ! O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
Here ends the Dattatreyopanishad, as contained in the Atharva-Veda.
Sri Datta Sharana Ashtakam

[An Octet of Surrender to Lord Dathathreya]
Translated by P. R. Ramachander
Dathathreya Thava saranam
Dathathreya Thava Saranam
I surrender to you Lord Dathathreya
I surrender to you Lord Dathathreya
Trignathmaka trigunatheetha,
Tribhuvana Palaka Thava Saranam,
Shaasvaha murthe thava Saranam,
Shyama Sundara thava saranam. 1
You are the soul of three Gunas,
You are beyond the three Gunas,
You rule over the three worlds,
I surrender to you oh God,
I surrender to you oh God with stable form,
I surrender to you oh pretty one who is black.
Seshaabharana Sesha bhooshana,
Seshasaayi guru thava saranam,
Shadbhuja moorthe thava saranam,
Shadbhuja yathivara thava saranam. 2
You are an ornament to Sesha*,
You wear Sesha as an ornament,
I surrender to you teacher who sleeps on Sesha,
I surrender to the God with six arms,
I surrender to the saint with six hands.
* Adhi Sesha
Danda Kamandalu Gada padmakara,
Shanka Chakra Dhara thava saranam,
Karuna nidhe Thava Saranam,
Karuna sagara thava Saranam. 3
You hold Danda*, Kamandalu**, mace and lotus,
You wear the conch and the holy wheel.
I surrender to you, Oh my God,
I surrender to the treasure of compassion,
I surrender to the ocean of compassion.
* staff ** water pot of sages
Sreepada sree Vallabha guruvara,
Narasimha Saraswathi thava Saranam,
Sri Gurunatha thava saranam,
Sad guru natha thava saranam. 4
I surrender to teacher Narasha Saraswathi,
Who is also Sripada and Vallabha Guru,
I surrender to the Guru natha,
I surrender to the holy Guru natha.
Krishna sangama tharuvara vasi,
Bhaktha vathsala thava Saranam,
Kripa nidhe thava saranam,
Kripa sagara thava saranam. 5
I surrender to the God who loves his devotees,
And lives in the shade of trees by the confluence of Krishna,
I surrender to the treasure of mercy,
I surrender to the ocean of mercy.
Kripa kataksha kripaavalokana,
Kripa nidhe, Prabhu thava saranam,
Kalaanthaka thava Saranam,
Kala nasaka thava saranam. 6
I surrender to the Lord who is a treasure of mercy,
Who has side long glance of mercy,
And has a glance of graceful mercy,
I surrender to him who killed the God of death,
I surrender to him who wipes away time.
Poornananda poorna Paresha,
Poorna purusha thava saranam,
Jagadheesa thava saranam,
Jaganatha thava saranam. 7
I surrender to the lord who is complete,
Who is full of bliss and the complete divine God,
I surrender to the God of universe,
I surrender to the lord of the universe.
Jagat palaka jagadadheesa,
Jagadodhara thava saranam,
Akhilaanthaka thava saranam,
Akhileswaraya thava saranam. 8
I surrender to the Lord who lifted the earth,
Who looks after the earth and is the master of the earth,
I surrender to him who destroys everything,
I surrender to the Lord of everything.
Bhaktha Priya vajra panjara,
Prasanna vakthra thava saranam,
Digambhara thava saranam,
Dheena dhaya Ghana thava saranam. 9
I surrender to the Lord who has a happy pleasing face,
Who loves his devotes and is an armour of diamond,
I surrender to him who wears the directions,
I surrender to him who sings and has mercy on the oppressed.
Dheena natha, dheena dhayala,
Dhenodhara thava saranam,
Thapo murthe thava saranam,
Thejo rasi thava saranam. 10
I surrender to that lord who lifts the oppressed,
Who is the lord of the oppressed and merciful towards the oppressed
I surrender to the acme of thapas,
I surrender to the one who shines.
Brahmananda, Brahma Sanathana,
Brahma mohana thava saranam,
Viswathmaka thava saranam,
Vishwa Rakshaka thava saranam. 11
I surrender to the Lord who sports with Brahma,
Who has the bliss of Brahma and ancient like Brahma,
I surrender to Him who is the soul of this universe,
I surrender yto him who is the protector of the universe.
Viswambhara Vishva jeevana,
Viswa parathpara thava sharanam,
Vighnantaaka thava saranam,
Vighna nasaka thava saranam. 12
I surrender to him who is the divine truth of the universe,
Who is dressed inn universe and is the life of the universe,
I surrender to him who ends all obstacles,
I surrender to him who destroys all obstacles.
Pranatheetha prema vardhana,
Prakasa murthe thava saranam,
Nijaananda thava saranam,
Nija pada dayaka thava sharanam. 13
I surrender to him who dazzles and shines,
Who is beyond the soul and increases love,
I surrender to him who is the true bliss,
I surrender to him who gives true salvation.
Nithya niranjana niraakara,
Niradhara thava saranam,
Chidathma roopa Chidananda,
Chithsukhaa kanda thava saranam. 14
I surrender to him who needs no support,
Who is forever blemish less and has no form,
Who is the divine soul and who is the divine bliss,
I surrender to him who grants divine bliss.
Anadhi Murthe thava saranam,
Akhilavathaara thava saranam,
Anantha koti Brahmanda nayaka,
Aghathitha ghatana thava saranam. 15
I surrender to him who is there from ancient times,
I surrender to him whose incarnation is the world,
I surrender to him who protects the helpless,
And who is the lord of billions of universes.
Bhakthodhara thava saranam,
Bhaktha Rakshaka thava saranam,
Bhathanugraha guru bhaktha Priya,
Pathithodhara thava saranam. 16
I surrender to the one who saves his devotees,
I surrender to the one who protects his devotees,
I surrender to him who uplifts the oppressed,
Who blesses his devotees and who likes devotees of Guru.
Sri Datta Sthavam

By Sri Vasudevanand Saraswathi Maharaj
Translated by P. R. Ramachander

[This was written by a great saint devotee of Swami Dathathreya of Maharashtra called Sri Vasudevananda Saraswathi or Thembe Swami. A brief life history is given in You can chant this mantra 9 times a day for a life time or at least once or thrice a day. Some Dattatreya devotees chant this mantra 9 times a day for 40 days as a belief that their wishes get fulfilled.]
Sree ganeshaya namaha !!!!
Sree saraswathyaya namaha !!!!
Sree padha vallabha narashimha saraswathi
Sree guru dattatreyaya namaha !!!
Jai Guru Datta !
Jai Guru Datta !
Jai Guru Datta !
Dathathreyam Mahathmanam,
Varadam Bhaktha Vathsalam,
Prapannarthi haram vande,
Smarthrugaami Sanovathu. 1
Salutations to Dathathreya who is a great one,
Who loves and blesses his devotees,
And who destroys all worries of those,
Who always remember him with faith.
Deenabandhum, krupasindhum,
Sarva Karana Kaaranaam,
Sarva Raksha karam vande,
Smarthrugaami Sanovathu. 2
Salutations to the friend of the oppressed,
Who is the ocean of mercy,
Who is the cause of all causes,
And who protects all those,
Who always remember him with faith.
Saranagatha Dheenartha,
Parithrana paarayana,
Narayanam Vibhum Vande
Smarthrugaami Sanovathu. 3
Salutations to him who protects all those who surrender,
Who is the friend of all the down trodden,
Who protects those who have faith in him,
And is the great Lord Narayana for them,
Who always remember him with faith.
Srvaanardha haram devam,
Sarva mangala Mangalam,
Sarva klesa haram vande,
Smarthrugaami Sanovathu. 4
Salutations to him, who is the destroyer of the useless,
Who blesses us with all that is good,
And is the lord who removes all problems for them,
Who always remember him with faith.
Brahmnayam dharma Thathwagnam,
Bhakthe keerthi vivardhanam,
Bhakthabeeshta pradham vande,
Smarthrugaami Sanovathu. 5
Salutations to him who is holy and master of religion,
Whose fame is spread by his devotees,
And who fulfills all wishes of his devotees,
Who always remember him with faith.
Soshanam papa pankshaya,
Deepaanaam jnana thejasaa,
Thaapaa prasamanam vande,
Smarthrugaami Sanovathu. 6
Salutations to him who removes bundles of sins,
Who blesses us with the light of wisdom,
And who removes al pains and problems to those,
Who always remember him with faith.
Sarva roga prasamanam,
Sarve peeda nivaaranam,
Vipad udharanam vande,
Smarthrugaami Sanovathu. 6
Salutations to him who cures all diseases,
Who removes all ills and problems,
And who lifts from danger, his devotes,
Who always remember him with faith.
Janma samsara bandhagnam,
Swaroopananda dayakam,
Nissreyasa padam vande,
Smarthrugaami Sanovathu. 7
Salutations to him who puts and end to cycle of births,
Who gives you a form full of bliss,
And who gives the position of great fame to those,
Who always remember him with faith.
Jaya Labha yasa kama,
Dathur dathasya yasthavam,
Bhoga moksha pradaasye maam,
Prapathe Sakruthe bhaveth 8
This prayer addressed to Dathathreya,
Gives victory, profit, fame and desire,
Happy life and salvation to the one
To the one who recites it regularly with faith.
Jai Guru Datta !
Jai Guru Datta !
Jai Guru Datta !
Victory to the great teacher Datta !
The long conversation which Dattatreya and the King Yadu had is recorded in the eleventh book of the Srimad Bhagavata Mahapurana. Dattatreya, such a great master, humbly said, "I am a student of Nature."
Aarti Bhagavan Dattatreya
Jay Jay Jay Gurudev!
Vande Atri Kumaram Tribhu Van Bhartaram (2)
Jani Mruti Sansmruti Kalam Tapatreya Haram
Jay Jay Jay Gurudev!
Karuna Para Varam Yogi Jana Dharam (2)
Krut Bhav Jalani Dhiparam Shad Darshan Saram
Jay Jay Jay Gurudev!
Bhoga Pavarg Dwaram Krut Mo Dash Aaram (2)
Natajan Var Dataram Nigama Gam Saram
Jay Jay Jay Gurudev!
Dhrut Gal Mok tik Kaharam Kirnajata Bharam (2)
Dham na Nirjit Maram Shadripu Sanharam
Jay Jay Jay Gurudev!
Dushi Lati Karalam Bhasma Kit Bhalam (2)
Sankh Trishul Bhajan- Strag Vadhari Karam
Jay Jay Jay Gurudev!
Kalikal Mash Hantaram Sur Nar Muni Taram (2)
Vrut Vij Nek Viharam Gnapti Sudha Haram
Jay Jay Jay Gurudev!
Dev Atreya Avataram Shanti Sudha Garam (2)
Duri Krut Nat Bharam Ranga Rang Karam
Jay Jay Jay Gurudev!
Vande Atri Kumaram Tribhu Van Bhartaram (2)
Jani Mruti Sansmruti Kalam Tapatreya Haram
Jay Jay Jay Gurudev!
Sri Anaghashtami Vratham is performed every month on Bahula Ashtami day.
About Sri Anagha Swami & Anagha Devi
Anagha means sinless. In general we commit a number of sins by our deeds, words and thought. These sins prevent us from progressing. The Couple that destroys these types of sins are Anagha Swami and Anagha Devi, who protect the people in the world. Sadguru Lord Dattatreya's Tattvam is beyond our comprehension. Although He is highly recognized as Avadhuta, many scholars are unaware of His householders role. Dattatreya takes many different forms to advance the His Tattvam.
For the role he plays as householder, Dattatreya is known as Anagha Swami. His wife is known as Anagha Devi. In reality she is incarnation of Lakshmi Devi. By merging themselves in Samadhi state all the time, both husband and wife grant happiness, wisdom and knowledge to all the aspirants.
When to Perform Vratam
At present, Sri Ganapati Sachchidananda Swamiji has made the Vrata simple and started disseminating it to His devotees and other interested people.
Procedures of this Vrata are described in easy manner for the devotees to perform themselves. Hence it is recommended that all devotees should perform this Vrata to prevent all the obstacles that are placed on our path toward progress. By obtaining the blessings of Lord Dattatreya, devotees can achieve spiritual happiness, experience bliss and become harbinger of peace and tranquility in the society.
If this Vrata is performed by young girls wishing to get married or couples who are experiencing domestic problems with kunkum archana, they will experience the real fruits of the Vrata.
This Vrata can be performed by each and every one. The most important date to perform this Vrata is Margashersha month - Ashtami day following the full moon. In fact it is very auspicious to perform this Vrata on Ashtami day of each month. Some people believe that this Vrata can be performed on Shudda Pakshami day.
People who cannot perform this puja on the day of Krishna Paksha, Sri Swamiji affirms that it can be done on Shudda Pakshami day. If some type of obstacles prevents people from doing this Vrata on Ashtami day, it is recommended that they do it any other day in that month. One should perform this Vrata at least once a year. ALSO REFER For many texts of Sri Anaghashtami Vratham especially the page
Guru Stotra
1. Guru Brahma Gurur Vishnu
Guru Devo Maheshwaraha
Guru Saakshat Para Brahma
Tasmai Sree Gurave Namaha
Meaning:Guru is verily the representative of Brahma, Vishnu and Shiva. He creates, sustains knowledge and destroys the weeds of ignorance. I salute such a Guru.
2. Akhanda Mandalaakaaram
Vyaaptam Yenam charaacharam
Tatpadam Darshitam Yena
Tasmai Sri Gurave Namaha.
Meaning: Guru can guide us to the supreme knowledge of THAT which pervades all the living and non-living beings in the entire Universe (namely Brahman). I salute such a Guru.
3. Agnyaana Timiraandhasya
Gnyaana Anjana Shalaakayaa
Chakshuhu Unmeelitam Yenam
Tasmai Sri Gurave Namaha.
Meaning: A Guru can save us from the pangs of ignorance (darkness) by applying to us the balm of knowledge or awareness of the Supreme, I salute such a Guru.
4. Sthaavaram Jangamam Vyaaptam
Yatkinchit Sacharaa Charam
TatPadam Darshitam Yena
Tasmai Sri Gurave Namaha.
Meaning: That Guru who can enlighten us about the all pervading consciousness present in all the three world or states (ofJaagrath, Swapna and Sushupti ... activity, dream and deep sleep state), I salute such a Guru.
5. Chinmayam Vyaapi Yatsarvam
Trailokya Sacharaa Charam
TatPadam Darshitam Yena
Tasmai Sri Gurave Namaha.
Meaning: That revered Master who directs my attention to the ONE divinity existing in all that is inert (immobile) as well as that which is active (mobile), I salute such a Guru.
6. Sarva Sruti Shiroratna
Viraajita Padambujaha
Vedaantaambuja Sooryo Yah
Tasmai Sri Gurave Namaha.
Meaning: That Guru who is the ocean of the Srutis (Vedas), the Sun of knowledge (who can destroy our ignorance with these rays), I salute such a Guru.
7. Chaitanyah Shaashwatah Shaantho
Vyomaateeto Niranjanaha
Bindu Naada Kalaateetaha
Tasmai Sri Gurave Namaha.
Meaning: That Guru who is the representative of the unchangeable, ever present, peaceful spirit, who is one pointed and beyond the realm of space and time, whose vision is always enchanting, I salute such a Guru.
8. Gnyaana Shakti Samaaroodah
Tatwa Maalaa Vibhooshitaha
Bhukti Mukti Pradaaneyna
Tasmai sri Gurave Namaha.
Meaning: The one who is an ocean of knowledge, who is always in Yoga (in unison With God) who is adorned by the knowledge of the God principle, the One Who can liberate us from this mundane existence, I salute such a Guru.
9. Aneka Janma Sampraapta
Karma Bandha Vidaahine
Atma Gnyaana Pradaaneyna
Tasmai Sri Gurave Namaha.
Meaning: The one who can help us free from the chain of karma accumulated over several lives, by teaching us the knowledge of the self (Atma Gnyaana), I salute such a Guru.
10. Shoshanam Bhava Sindhoscha
Gnyaapanam Saarasampadaha
Guror Padodakam Samyak
Tasmai Sri Gurave Namaha.
Meaning: The one who can help us cross this ocean of life, the one who can reveal to us the Divine, I adore his Paadukaas(hold on to his feet), I salute such a Guru.
11. Na Guror Adhikam Tatwam
Na Guror Adhikam Tapaha
Tatwa Gnyaanaat Param Naasti
Tasmai Sri Gurave Namaha.
Meaning: There no greater principle than the Guru; there is no greater penance than the Guru; There is no greater knowledge than meditation on such a Guru. I salute such a Guru.
12. Mannaathah Sri Jaganaatho
Madguruhu Sri Jagad Guruhu
Madh Atma Sarva Bhootaatma
Tasmai Sri Gurave Namaha.
Meaning: The Lord of the world is my Lord and the Guru of the World is my Guru, the SELF in me is the same which is present in all (the same divinity inherent in all beings). I salute such a Guru (who gives me this insight).
13. Guroraadi Anaadischa
Guruh Parama Daivatam
Guroh Parataram Naasti
Tasmai Sri Gurave Namaha.
Meaning: The Guru has neither beginning nor end; the Guru is the ultimate God (in the visible form). There is nothing beyond this Guru principle, and I salute such a Guru.

Dhyaanamoolam Gurur Moorthihi
Poojamoolam Guroh Padam
Mantramoolam Guror Vaakyam
Moksha Moolam Guru Krupa.
Meaning: The Guru's form is the best to meditate upon; the Guru's feet are the best for worship; the Guru's word is the mantra; the Guru's Grace is the root of liberation.

Brahmaanandham Parama Sukhadam
Kevalam Jnaana Murthim
Dhvandhvaa Theetham Gagana Sadhrisham
Tathvam Asyaadi Lakshyam
Ekam Nithyam Vimalam Achalam
Sarvadhee Saakshi Bhutham
Bhavaatheetham Thriguna Rahitham
Sadhgurum Tham Namaami.
Meaning: This sloka tries to describe the qualities of a true Guru. A real Guru has the following qualities. He experiences the supreme Bliss ofBrahmaananda (transcedental divine bliss). He enjoys and confers changeless supreme happiness. He is beyond space and time (there is nothing higher than him). He is the embodiment of wisdom which is the basis for all types of knowledge. He transcends the pair of opposites (such as happiness and sorrow, gain and loss). He is more Omnipresent than space itself. He is the very embodiment of the Divine principle, which is the inner meaning of the four great pronouncements Prajnaanam Brahma, Aham Brahmasmi, Thath Thvam Asi and Ayam Aathma Brahma. He is One without a second (ekam). He never changes under any circumstances (nithyam). He is without any type of impurity (vimalam). He is steady and motionless(achalam). He is the witness of everything. He transcends mental comprehension and verbal explanation. He is beyond the three gunas (sathva, rajas and thamas). I offer my humble salutations to such a Guru who possesses all these qualities.
On Lord Dakshinamoorthy
Gurave Sarva Lokaanaam
Bhishaje Bhava Roginaam
Nidhaye Sarva Vidyaanaam
Dakshina Moorthaye Namaha
Meaning: I salute God Dakshina Moorthy (Shiva in Guru form) who is the Guru of all the worlds, the One who cures the disease of worldly existence and who is wealth of all knowledge.

On Guru Shankaraachaarya
Shruthi Smruthi Puraanaam
Aalayam Karunaalayam
Namaami Bhagavat Paadam
Shankaram Loka Shankaram.
Meaning: I prostrate before Shanakara Bhagavatpada who is the house of all knowledge, the Shrutis, Smrutis and Puranas (all the Vedic texts).

On Guru Vyaasa
Namostutey Vyaasa Vishaala Buddhe
Phullaaravinda Yatapatra Netra
Yena Twaya Bhaarata Tailapoorna
Prajwaalito Gyaana Mayah Pradeepaha
Meaning: Salutations unto Thee, O Vyasa of broad intellect and with eyes large like petals of full blown lotuses, by whom the lamp of knowledge filled with the oil of Mahabharata has been lighted.

On Guru Shirdi Sai
Namah Sree Sai Naathaaya
Mohatandra Vinaashine
Gurave Buddhi Bodhaaya
Bodha Maatra Swaroopine
Meaning: I worship Lord Sainath, the destroyer of attachment, the Guru who preaches discrimination (sharpen the intellect).

On Guru Raghavendra
Poojyaaya Raaghavendraaya
Sathya Dhrama Vrataayacha
Bhajataam Kalpa Vrikshaaya
Namathaam Kaamadhenave
Meaning: I prostrate before the venerable Guru Raghavendra who is always professing Truth and Righteousness, the One who is like thekalpavriksha (wish fulfilling tree) and kamadhenu (celestial cow indicating prosperity) to the devotees (meaning He is a boon giver).
============================================================================= Guru Gita: Seven Types of Gurus
Guru Gita is the divine conversation between Lord Shiva and his divine concort Goddess Maa Parvati.
Maa Parvati once saw Lord Shiva Saluting Param Guru.
अचिन्त्याव्यक्तरूपाय निर्गुणाय गुणात्मने |
समस्त जगदाधारमूर्तये ब्रह्मणे नमः||
Prostrations to Brahman, the unthinkable, the unmanifest, beyond the three Gunas(Sattva,Rajas & Tamas qualities of Nature) yet the Self of Gunas, the Substratum behind the whole universe.(1)
She was surprised by this as Lord Shiva is called Mahadev i.e. God of the Gods (dev = God sometimes called demigods).
Guru Gita starts with this astonishment and curiosity of Maa Parvati.
She humbly requests Lord Shiva to explain her to whom, Lord Shiva, who is worshipped by all Gods including Lord Brahma and Lord Vishnu, Demi-Gods, Devils, Yakshas, Kinnaras and others with devotion, is prostrating.
Lord Shiva Replies Maa Parvati and sings the glory is Param Guru (Self Realised Guru) and Lord says that Guru is no different from (Bramhan or Atman or Self).
Lord Shiva further sings the glory of a Param Guru by declaring that
शिवे रुष्टे गुरुस्त्राता गुरौ रुष्टे कश्चन |
लब्ध्वा कुलगुरुं सम्यग्गुरुमेव समाश्रयेत् ||
If Shiva is angry, the Guru saves you; but if the Guru is angry, even Shiva cannot save you. Therefore, with every effort, take refuge in the Guru. (46)
शिवक्रोधाद् गुरुस्त्राता गुरुक्रोधाच्छिवो हि |
तस्मात्सर्वप्रयत्नेन गुरोराज्ञां लंघयेत् ||
The Guru is able to save one from the anger of Shiva. But not even Shiva can save if one incurs the Guru’s anger. Therefore, one should by all means and efforts take care that one does not disobey the Guru’s orders. (204)
गुरोः कृपाप्रसादेन ब्रह्मविष्णुशिवादयः |
सामर्थ्यमभजन् सर्वे सृष्टिस्थित्यंतकर्मणि ||
It is by the Guru’s grace and blessings that Brahma, Vishnu and Shiva become capable of performing their respective duties- creation, preservation, and dissolution. (213)
Guru Gita sings the Glories of Param Guru and Describes Guru as all powerful, ever filled with bliss, peace and compassion.
Guru Gita describes the importance of a Guru in one’s Life.
There are Seven Types of Gurus as described in Guru Gita in order of their importance.
सूचकादि प्रभेदेन गुरवो बहुधा स्मृताः |
स्वयं समयक् परीक्ष्याथ तत्वनिष्ठं भजेत्सुधीः ||
Gurus are of many types with different capacities. They are known by names, Suchaka etc. The intelligent one should know and test for himself and seek refuge in the one who is established in Self-Knowledge. (165)
वर्णजालमिदं तद्वद्बाह्यशास्त्रं तु लौकिकम् |
यस्मिन् देवि समभ्यस्तं गुरुः सूचकः स्मृतः ||
The “Suchaka” Guru is one who is well-versed (well-educated) and has mastery over atleast one external worldly science. (166) i.e. he has a Mastery over anyone science or art. e.g management Guru.
वर्णाश्रमोचितां विद्यां धर्माधर्मविधायिनीम् |
प्रवक्तारं गुरुं विद्धि वाचकस्त्वति पार्वति ||
O Parvati, know the instructor of the duties of the different castes and orders (Varna and Ashram), Dharma, Adharma, etc. to be of the “Vachaka” type. (167)
पंचाक्षर्यादिमंत्राणामुपदेष्टा पार्वति |
गुरुर्बोधको भूयादुभयोरमुत्तमः ||
The Guru who initiates the disciple into the five lettered mantra etc., O Parvati, he is of the “Bodhaka” type and he is superior to the Vachaka and Suchaka types named above. (168)
मोहमारणवश्यादितुच्छमंत्रोपदर्शिनम् |
निषिद्धगुरुरित्याहुः पण्डितस्तत्वदर्शिनः ||
The Guru who initiates one into the lower types of Vidyas, like Mohana, Marana, Vashya etc. is called by the name of Nishiddha Guru (Lit. prohibited Guru). (169)
अनित्यमिति निर्दिश्य संसारे संकटालयम् |
वैराग्यपथदर्शी यः गुरुर्विहितः प्रिये ||
The Samsara is transitory and an abode of calamities”- Viewing thus the world which is an abode of miseries, this Guru shows the path leading to Vairagya (dispassion), is known as the Vihita Guru. (170)
तत्वमस्यादिवाक्यानामुपदेष्टा तु पार्वति |
कारणाख्यो गुरुः प्रोक्तो भवरोगनिवारकः ||
The Guru who initiates the disciple into Mahavakya, Tattvamasi (Thou are that) etc. O Parvati, he is called the “Karanakhya” Guru. He is the remover of the disease of this mundane world. (171)
सर्वसन्देहसन्दोहनिर्मूलनविचक्षणः |
जन्ममृत्युभयघ्नो यः गुरुः परमो मतः ||
He, who is expert in total removal of all types of doubts, and who removes the fear of birth and death, is considered to be the “Param Guru”. (The Supreme Guru) (172)
बहुजन्मकृतात् पुण्याल्लभ्यतेऽसौ महागुरुः |
लब्ध्वाऽमुं पुनर्याति शिष्यः संसारबन्धनम् ||
One gets such a Supreme Guru as a result of merits acquired in many births. Having attained such a Guru, the disciple never falls prey to bonds to Samsara, he is liberated forever. (173)
एवं बहुविधालोके गुरवः सन्ति पार्वति |
तेषु सर्वप्रत्नेन सेव्यो हि परमो गुरुः ||
O Parvati, there are in the world thus many kinds of Gurus, of all these, one should by all means and efforts, serve the Param Guru. (174)