The set of ideas that Swami Dattatreya summarized is known as the Datta Sampraday or Dattatreya's Sect. It's also been called 'Datta Panth', meaning the same. Surprisingly, he was likely the first Advaitin or proponent of the Advaita Vedanta, even before any Shankaracharya.
Essentially what Sant Kabir was to Vaishnavism, Dattatreya is to Shaivism. Like Kabir, Dattatreya declares that there are no attributes of God (Brahm) and that temples, scriptures, and ceremonies are unnecessary. Dattatreya, however, goes further and states that even worship itself is irrelevant to achieve moksha. And whereas Kabir still claimed being Vaishnava, Dattatreya claims he does belong to any sect be it Shaiva, Shakta, or Vaishnava.
Datta's background[edit]
He was born in the Vidarbha region of Maharashtra. Other legends claim he was born in the western part of the Dakshina region (i.e., western or coastal Maharashtra) and even Kashmir.
He is called Dattatreya, meaning that he was the son of a rishi of the gotra of Atri. In modern times, his name would be written as 'Datta Atreya'.
He is the archetypal Avadhuta (a liberated sage who transcends social norms and dualities.)
The earliest attestation of the term 'avadhuta' seems purely ceremonial, not ascetic. It is mentioned in Vājasaneyī-Saṃhitā (White Yajur Veda) from 1500-500 BCE and relates to ritual purification: "shaken off" evil or impurities through sacrifice. However, the ceremony itself may actually be a metaphor.
Beliefs[edit]
Ishwar[edit]
The very scripture composed by Datta, the Avadhuta Gita, gives thanks to the "grace of Ishwar" (Īśwarānugrahāt).
Elsewhere in the scripture, the Ishwar or the Brahm is normally called "Sivam". Datta makes it clear that he's not referring to a personal or demigod-type (sura) Shiva; "there is no Shiva [as separate], no Vishnu, no Shakti"[1]
| Chapter | Verse | Excerpt | Context |
|---|---|---|---|
| 1 | 14 | "You are He who is exterior and interior. You are Sivam, existing everywhere at all times. Why do you run hither and thither, deluded like a ghost?" |
It tells the reader that they in fact are the Brahm—the soul's identity is [oneness with] Shiva. |
| 1 | 27 | "I know not Shiva—how can I speak of Him? I know not Shiva—how can I worship Him? I am Shiva—the ultimate reality, like space, homogeneous." | Affirms direct realization: the speaker is Shiva (the Absolute). |
| 1 | 28 | "I am Shiva, the supreme reality, whose nature is sameness, like the sky." | Repeated emphasis on identity with the Absolute. |
| 3 | 1 | "How shall I worship Shiva the Absolute, who is devoid of attachment/detachment, formless like ether, all-pervading?" | Questions worship of the Self as Shiva. |
| 3 | 2 | "Shiva (the Absolute) is ever without colors... This effect and cause are the Supreme Shiva. I am thus the pure Shiva, devoid of all doubt. O beloved, how shall I bow to my own Self?" | Equates Brahm (Self) with the atman (self). |
| 3 | 7-9 | "That all-pervasive, ever-blissful Shiva... Space-like, all-bliss Shiva am I, Shiva am I." | |
| 5 | multiple | "Truly, I am Shiva, the one Absolute and Supreme Self." | Repeated in several verses as a refrain (e.g., after negations of duality). |
| 6 | multiple | "Truly, I am Shiva, the one Absolute and Supreme Self. How, then, can I worship...?" | Dominant refrain throughout the chapter, negating distinctions and affirming "I am Shiva." |
| 7 | 3 |
Other names for God are used too.
| Name | Example verse(s) | Meaning & Context |
|---|---|---|
| Advaita / Eka (the Non-dual / the One) |
1.16, 3.5; "There is only the One, the non-dual." |
Stresses that there is only One without a second |
| Ātman (the Self) |
1.1, 1.6, 1.35, 3.1, 7.1 etc. | The innermost reality; 'I am the Ātman' is his constant refrain |
| Brahm | 1.24, 3.11, 7.4 | The absolute, infinite reality of the Upanishads |
| Devo | 1.6 | "That all-pervading deity (devo) who is formless like space, pure by nature..." |
| Ishwar | 1.1 | "By the grace of Ishwar alone arises in people the desire for non-duality, which delivers the wise from great fear." |
| Nirguṇa (without attributes/qualities) |
1.24, 3.11 | Emphasizes formlessness and transcendence of all qualities |
| Paramātman (Supreme Self) |
1.42, 3.2 | The highest Self beyond the individual ego |
| Sat-cit-ānanda (Existence-Consciousness-Bliss) |
No specific occurrence or word used but frequently implied (i.e., 1.35) | The essential nature of the Absolute |
| Svayaṁ or Svabhāva (Self-nature, Self-being) |
1.6, 1.35 | “I am That by my very nature” |
Its nature[edit]
- See also: Nature of God
Brahm is non-personal, as stated in some Upanishads and the Vivekachudamani. This contrasts with the Bhagavad Gita wherein Krishna Vasudeva the avatar himself is a personal being.
Moksha[edit]
Moksha is attained not by worship (puja or Bhakti-Yoga) or deeds (karma or Karma-Yoga), but by simply identifying yourself with the Brahm. There is no distinction between the soul and the Brahm.
In other words, Dattatreya is saying that by saying mantras, visiting temples, or other attempts will not bring moksha.
Upanishadic Concepts[edit]
The Avadhuta Gita states concepts mentioned in Upanishads.
Neti Neti ("Not this, not that") is repeated (1.25, 1.50, 3.24) negation to describe the Self as beyond all attributes, forms, duality/non-duality. It comes from the Brihadaranyaka Upanishad (2.3.6, 3.9.26, 4.5.15) wherein it is also applied as a method to realize Brahm.
Akasha (space/ether) at 1.6, 3.1-3, 5, meaning the self is like infinite space—unchanging, all-pervading, unaffected by objects (clouds, pots). This concept comes from Chandogya Upanishad (3.14, 8.1-14) and Taittiriya Upanishad: Akasha as all-containing, subtle element symbolizing Brahm.
Mrigatrisna (Mirage) to mean universe and its matter are illusory (maya) like water in a mirage. This comes from Chandogya Upanishad (6.1-2) and general Vedantic maya analogies. The 5th chapter is explicit and states "space, earth... like water in a mirage."
Mahavakyas like "Thou art That" ('Tat Tvam Asi') and "I am Brahm" ('Aham Brahmasmi') are referenced as Upanishadic declarations of identity. The 4th chapter end mentions "Thou art That" and "I am Brahman" as Upanishadic great sayings (mahāvākyas). They are originally from Chandogya ("Tat Tvam Asi") and Brihadaranyaka ("Aham Brahmasmi") Upanishads.
The rejection of all attempts (i.e., scriptures, worship, lesser gods) is found in 1.34 and 3.24 ("No Vedas, no worlds, no gods...") Mundaka Upanishad divides Vedas into higher/lower knowledge. The Upanishads transcend Vedas themselves and any rituals. They provide instructions for attaining moksha.
Legacy in Nath Sampraday[edit]
This sect calls both Dattatreya and Shiva the Adi Nath, its first guru, equating Datta as Shiva. This is an accurate statement. The Nath Sampraday too call Brahm as Shiva and in its truest form, adhere to the Advaita darshana.
Its Siddha Siddhanta Paddhati (attributed to Gorakhnath) promotes Advaita philosophy.
References[edit]
- ↑ Avadhuta Gita 1.58-60