SHRI  DATTA AVADHOOT

Reference of Atri Rishi and Mata Anusuya is in many instances, specially in Rigveda, in this context the triad Swaroop signifies the conglomeration of Sun (Surya), Fire (Agni) and Wind (Vayu).

In Tripura Rahasya, Shandilya Upanishad, Markandeya Puran, Padma Puran, the divinity of Dattatreya is gracefully enumarated.

The progeny of Atri Rishi and Anusuya Mata Dattatreya  has been adored and revered from Vedas and Upanishads time hence as divine Incarnation

From historical proficiency Shri Shripad Shrivallabha, Shri Narasinha Saraswati, Shri Swami Samartha, Shri Sai Baba, Shri Manik Prabhu, Shri Vasudevanand Saraswati, Shri Gajanan Maharaj, Shri Gulavani Maharaj, Shri Shankar Maharaj, Shri

Pant Maharaj Balekundri are all the Incarnations of Dattatreya.

The solemn declaration of these noble ones’ ‘‘Amhi Samadhi Sthani Guptroopane Vaas Karu Aani Smaratakshani Pragat Asu (We exist at Samadhi seat latent and at appropriate time when remembered we reappear)’’ such assurance has been given to the devotees. Till today the aspirants, the devotees with firm faith and pure dedication when worship and pray, they are favoured, advised, guided and gifted by illustrations and directions. This is the Blessing of Shri Datta. Though the Incarnations are different in forms and names yet they all are one in Atmaswaroop in Unity.

From Vedas and Puranas, the basic thinking rallies around the divine Dattatreya. Datta tradition, Datta parampara, is nothing but only Blissful gift, mercy of the Divine in sanctity to uplift humanity, the task of taking the mankind from the materialistic life towards the Supreme.

This form is a symbolic Sadguru form.   This form is powerful, generous, kind and affectionate. This form can be seen and understood by all the noble ones’ deeds in the Datta sampradaya.

Shri Dattatreya, the Divine Progeny of Rishi Atri and Mata Anusuya is considered as the first Incarnation.

Prabhu Datta adored as Avatar of forgiveness (kshama pradhan), pardoning nature.

Shri Dattatreya has appeared as Avadhoot, as Fakir, as Malang and favoured darshan to His devotees.

In Brahmapuran Dattatreya Avatar has been described as,

Bhuyo Bhutatmano Vishno Pradubrhavo Mahatmanaha

Dattatreya Iti Khyathaha Kshamaya Parya Yutaha

(The very potent of Vishnu incarnated as Dattatreya gracefully renowned for forgiveness)

Dattatreya, symbolic of grace of Avadhoot, a typical form with knotted hair at the head, body smeared with sacred ash (bhasma), the rudraksh mala around the neck, the humble begging for attitude domain, and moving from place to place with one solemn intention of uplifting humanity and mankind. The basic fundamental core of Dattatreya Avatar, the axiom of Dattatreya sampradaya is jagkalyan and bhaktoddhar.

Datta Avatar is purely for the redemption of mankind. The Avatar is of jnana (wisdom), purity, penance, concentration of mind and dedicated attitude. The Avatar is fundamental of surrendering self, uplifting selflessness and devotion of the eternal divinity.

Datta Avatar can also be summarised as,

Sagun Nirgun Eku Govindu.....

The Avatar of three modes fused in grace of divinity, form and formless serenity, the ultimate Govinda, the endless eternal cosmic blissful entity.

Shri Vasudevanand Saraswati in ‘Dattatreya Shodasha Avatar’ Pothi, a religious text, has described Bhagavan Dattatreya’s 16 Avatars in adoration as,

1. Yogiraj, 2. Atrivarad, 3. Dattatreya, 4. Kalagnishama, 5. Yogijana Vallabha, 6. Leela Vishwambhar, 7. Sidhharaj, 8. Jnan Sagar, 9. Vishwambhar-avadhoot, 10. Mayamuk-tavadhoot, 11. Adi Guru, 12. Shivroop, 13. Devdevavatar, 14. Digambar, 15. Shyamkamallochan, 16. Mayamukt-avadhoot (2nd time appearance – Reincarnation of Mayamuktavadhoot)

Datta Mahaprabhu took these Avatars only to uplift humanity. In doing so, Prabhu has adopted or coopted 24 Gunas.

 Jo Jayacha Ghetala Guna

The Datta Mahaprabhu percepted each one of the gunas. 1. Prithvi (Earth) - for forgiveness, pardon 2. Pavan (Wind) - for void of desire 3. Vyom (Sky) - for equinamity 4. Jal / Udak (Water) - for purity 5. Agni (Fire) - for splendour, radiance 6. Chandrama (Moon) - for coolness 7. Surya (Sun) - for brilliance and grace 8. Kapot (Pigeon) - for peace 9. Ajgar (Huge Serpent) - for dullness, sluggishness 10. Samudra (Sea/Ocean) - for vastness 11. Patang (Moth) - for endless, limitless, love, attachment 12. Bhrung (Large Black Bee) - for libertine, dissolute 13. Matang/Gaj (Elephant) - for the best of it’s kind, never gets disturbed, set on, moves ahead firmly 14. Madhumashi (Honey Bee) - for togetherness, works non-stop to collect honey from flowers and tendency to store 15. Mrug  (Deer) - for egile, tendency to seek hunt, search, chase 16. Matsya (Fish) - for the mankind 17. Pingala Veshya (A Prostitute, named Pingala) - for virtous 18. Titavi (Lapwing) - for effort 19. Balak (Child) - for purity, ready to accept and for obediance 20. Kumari (Unmarried Lady) - for humbleness, assurance 21. Sarpa (Serpent) - for the task of guarding, vritti of watch and guard 22. Sharkar (The One Who makes arrow) - for the concentration and skill, aiming 23. Kumbhareen (Wasp) - for the skill, the arranging everything 24. Koli (Fisherman) - for the patience, watchful

The solemn reason to adopt them all as Guru has a definite meaning. It is apparent that all the entities as such intended to adore are all of Universe. Right from Prithvi to Koli, indicating the essence of divinity superfluous in them; so each and everyone so choosen are to be revered. The Universal entities are the creation of the Supreme.

Datta Mahaprabhu showed to the Vishva, the graceful abundance in these forms are worth of adoration and to be honoured and worshipped. Thus, each has it’s potential content to be cognised and prayed.

In ‘Shri Guru Charitra’  initial cantos deal with narration of Shri Dattatreya and further the noble deeds of Shri Shripad Shrivallabha and Shri Narasinha Saraswati is accounted.

In ‘Shri Guru Leelamrut’ the graceful deeds of Akkalkot Swami Samartha is enumerated at the later cantos. Shri Datta Daivat a Vishnuroop only, to look after the mankind and to protect them.

Datta sampradaya’s historical reference is narrated as, for lokkalyan, Shri Vishnu took birth in the hermitage of Shri Atri Rishi  as Vishnudatta. Vishnudatta called and fondled  readdressing His Brahma and Mahesh brotheren. Then appeared as Trimoorti Datta in the Universe. Vishnudatta in Andhra Pradesh, at Pithapur place, favoured a pious couple, when he was given alms.

‘‘Aai tujhya manachi talamal shant hoyeel; majhyasarakha dnyani putra poti yava, hich na tujhi ichcha; tar tujhya poti janma gheyeen (Mother, you crave for a son, jnani like Me; yes, I will be a progeny for you, Mata).’’ Thus He incarnated as Shri Shripad Shrivallabha.

The divine Brahmachari at His age of sixteen imparting Vedas and Upanishads set for righteous pilgrimage and at the bank of Krishna river at Kuravpur much later appeared as Shri Narasinha Saraswati, the Incarnation of Datta.

The symbolic name ‘Avadhoot’ is adored to the graceful Datta Mahaprabhu. One with Jatajoot, bhasma smeared body and Rudrakshmala around the neck, Vishwasanchari (Universal Wanderer), Avinashi (Eternal), the Avatar of worthy, wisdom and righteous knowledge. The Avatar progressed and propagated overwhelmingly  and remained shashwat (permanent).

The prominent names of Satpurushas Shri Manik Prabhu (Humanabad), Shri Swami Samartha (Akkalkot), Shri Sai Baba of Shirdi, Shri Gajanan Maharaj of Shegaon, Shri Vasudevanand Saraswati, Shri Shankar Maharaj are the symbolic of Datta Avatar in recent years of time span of 100-150 years. They continued the lineage of the Avatar.

The great ones who reached the graceful height of Datta Bhakta and as Datta Incarnation are Janardan Swami, Eknath Maharaj, Gorakhnath, Govind Prabhu, Chakradhar Swami, Dasopant, Mahipati, Chidambar Dixit, Niranjan Raghunath, Narayan Maharaj Jalvankar, Narsinha Saraswati (Alandi), Pant Maharaj Balekundrikar, Rangavadhoot Maharaj, Gulavani Maharaj, Aaudumbar, S. Narayanananda Swami. These great noble ones did upasana extensively and attained the solemn height of Datta Guru Peeth Anugraha in sanctity.

Sagun and Nirgun Sangam

The fusion of form and formless Divinity of Dattatreya Avatar and the propagation of Datta sampradaya is solely for uplifting humanity.

Datta sampradaya is purely Jnan and Yoga fundamentals. The principles of righteous pravritti is honoured and adored. The recognition of pious devotion and the lineage of sampradaya is basically, the Blessing of Shri Narsinha Saraswati. Emerged all from Shri Kshetra Narasobawadi in Maharashtra. The sampradaya or tradition is evident and potent.

The Satpurushas are all potential Yogis of Jnan and Bhakti. The Satpurushas have progressed the devotional paths both of form and formless domain (Sagun and Nirgun paths).

The Daivat Dattatreya is worshipped with full devotion.

The Vedas and Upanishads denote Krityug, the time span of Datta Avatar. In Kaliyug, the Avatar has pertinent significance, as declared by Shri Krishna, ‘‘Dharma Sansthapanarthaya Sambhavami Yuge, Yuge.’’

In confirmation of this Incarnation took place. In the south Andhra Pradesh at Pithapur (now Vijayawada rly. station, Rajmahendri dist.), the Incarnation of Shri Shripad Shrivallabha  solemnised in the 14th century. This noble One blessed and uplifted, rescued many many by His divinity. At Kuravpur (Raichur dist., Andhra Pradesh) completed the Avatar’s final obligation with firm assurance,

‘‘Punha Bhetu (Meet you all again).’’

In compliance, Shri Narasinha Saraswati took birth at Karanja (Lad Karanja, Varhad Prant, Maharashtra).

The Avatar in the time span from year 1408 to 1458, served the humanity, looked after fully the devotees and aspirants and the people.

And Shri Narasinha Saraswati set for pilgrimage to Shri Shailya, the noble One disap-peared in Kardalivan later.

After 300 years reappeared.  Everyone realised the Avatar Purush  as Shri Swami Samartha of Akkalkot.

Shri  Datta Avatar Parampara

Shri Shripad Shrivallabha as such from materialistic point of view, put an end to the Avatar at Kuravpur.

He had directed a brahmin woman to do aradhana and continue the sadhana of Shani  Pradosh vrata. That woman without the bliss of the child left her mortal coil, not satisfied. She was born in a brahmin family in Karanja, Varhad  with name as Amba Bhavani and got married to Madhav a brahmin and she gave birth to a baby boy. That Son of her is  Shri Narasinha Saraswati only. Right from the birth the Divine Boy uttered ‘Omkar’  and no other syllable. The parents thought  the boy is dumb only. So much so they showed the Little One to many vaidyas seeking treatment.

The Boy seeing the plight of His simple parents showed by sign language that He should be solemnised with thread ceremony, upanayan.

The parents being poor could not afford to do upanayan of the Batu.

The Boy felt distressed by the inability of the parents. He just touched an iron plate and turned it into gold; so that His parents can afford to arrange upanayan ceremony.

The upanayan, thread ceremony was done with pomp and grandeur, the pandits preached mantras to the Batu, looking at them the Young Batu started chanting all of Vedas fluently. This shocked everyone gathered there at the time of ritual begging (bhiksha).

Then, the Young Batu requested the mother, to allow Him to go on pilgrimage.

The dear mother did not agree. The Batu then called His mother and showed His previous Avatar Form of Shri Shripad Shrivallabha, and assured her of another progeny to her.

Then, when the son was born to her, the Batu set out to Kashi for higher learning and to attain knowledge.

In Kashi the Batu was trained under the care of Krishna Saraswati. He sought sannyas diksha  from learned Krishna Saraswati. Thus the name Narasinha Saraswati  was given to Him.

In Kashi many got anugraha from Shri Narasinha Saraswati. Shri Narasinha Saraswati then set on pilgrimage moved from Nagjhari, Parali Vaijanath and came to Aaudumber, Bhilvad, Sangli in Maharashtra. He was welcomed by yoginis at Narasobawadi. Here at the bank of Krishna He stayed for 12 years and on Gurudwadashi day He disappeared from Narasobawadi.

He appeared in Gangapur (Karnataka) and settled there. Shri Narasinha Saraswati showed mercy on many; His mission of uplifting the poor, downtrodden, helpless continued with His  noble deeds and timely favours and granting boons.

The fundamental task and mission of Shri Narasinha Saraswati was redemption of mankind. When the devotees and his mother asked Him, “Where and when we can see You again ?” Shri Narasinha Saraswati said, “Light up the lamp ! Then, with pure mind and firm faith look at this wall ! You will see Me. You will get Sadguru darshan (Ishwari darshan).’’ The Guru preaching was simple, “Chant with compassion, remember Us, We will appear.”

“Anthakaranpurvak Smaran Kelyas Amhi Pragatu (With utmost devotion call Me, I will appear).”

Shri Narasinha Saraswati’s three main seats of Divinity are :-

Aaudumber - The seat of Knowledge

Wadi - The Seat of Penance

Gangapur - The Seat of Righteousness

The fame of Shri Narasinha Saraswati spread all over. The people started pouring into to have divine darshan of the great one.

Shri Narasinha Saraswati then decided to  be latent in the  human form. Though not seen in entity, the grace was felt and experienced by dedication with pure attitude. Shri Narasinha Saraswati solemnly assured for all the devotees,

‘‘I will be in Gangapur in permanance to Bless you all. I have kept My Padukas here with a notion of the Padukas are symbolic of My relevence and assurance, the Padukas vouch for Me.’’

Shri Narasinha Saraswati then proceeded to Kardalivan from Gangapur, appeared as Swami Samartha in Akkalkot after a time period of three hundred years. The solemn assurance of Swami Samartha is “Bhioo Nakos; Smaratakshanich Mee Tujhya Pathishi (Fear not; I am always nearby you, side by you).”

                               (Contd.)

– Naresh Dharvadkar

nareshdharwad@yahoo.com

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