Introduction
The Dattatreya Upanishad, also known as the Dattatreyopanishad, is a Sanskrit scripture and one of the minor Upanishads within Hinduism. It is associated with the Atharvaveda and falls under the Vaishnava sect, dedicated to the worship of the god Vishnu.
Found in the Telugu language anthology of 108 Upanishads known as the Muktika canon, the Dattatreya Upanishad is listed as number 101, where it is narrated by Rama to Hanuman. However, it is not part of the collection of 52 popular Upanishads in North India by Colebrooke, nor is it included in the Bibliotheca Indica anthology of popular Upanishads in South India by Narayana.
This text is a Tantra and Vaishnava work, likely dating from the relatively recent 14th or 15th century CE, making it a comparatively late addition to the Upanishadic literature. It presents a Vaishnava mantra, the most well-known mantra in the Dattatreya tradition, as well as a series of tantric mantras for the worship of sage Dattatreya, who is considered a form of Vishnu. The Upanishad emphasizes that the worship of Vishnu, Narayana, and Dattatreya leads one to the realization of Truth-Bliss-Knowledge.
The authorship and composition date of the text remain unknown. It is considered a sectarian Upanishad with a blend of Vaishnavism and Shaktism ideas, suggesting that it likely belongs to a relatively late period. Sectarian Upanishads featuring tantra mantras are believed to have been composed after the 10th century, according to Douglas Brooks.
Patrick Olivelle proposes that sectarian Upanishads attached to the Atharvaveda were likely composed between the 2nd millennium and the 16th century. Rigopoulos suggests that the Dattatreya Upanishad might have been written around the 14th or 15th century CE, after the Dattatreya sampradaya (monastic group) within Vaishnavism had become well-established.
The Upanishad derives its name from Sage Dattatreya, a figure appearing in several Upanishads. Dattatreya symbolizes mastery of Yoga and the concept of the perfectly liberated individual, known as Avadhuta, in ancient and medieval Hindu texts.
The Dattatreya Upanishad is structured into three sections or khandas. The first section begins with the creator god Brahma inquiring of the god Vishnu (Narayana) about how to transcend samsara, the cycle of birth, death, and rebirth. Vishnu responds by revealing himself as Dattatreya (Datta), the Supreme God, and recommends meditation on Vishnu in the form of Dattatreya to attain liberation from samsara. Following Vishnu’s guidance, Brahma realizes the infinite and peerless Brahman, recognized as the residue after negating the phenomenal universe through the process of “neti, neti” (not this, not this).
The text introduces various mantras associated with Dattatreya. The single-syllable mantra holds particular significance in Tantra for a deity. Dattatreya’s dam is described as a swan (hamsa), representing the soul (atman) residing in all living beings. Its extended form, “dām,” symbolizes Parabrahman, the Supreme Brahman. The phoneme “dam” is associated with Dattatreya’s worship. The text also presents a six-syllable mantra, “Om srim hrim klim glaum dram,” reflecting Tantric and Shakta influences and containing references to Dattatreya’s shakti (female counterpart), denoted by “hrim.” The eight-syllable mantra, “Dram Dattatreyaya namah,” is explained as signifying “dram obeisance to Dattatreya,” where “Dattatreyaya” represents Satcitananda (being, consciousness, bliss), and “namah” conveys bliss.
After the syllable mantras, the Upanishad offers the mantra “Dattatreya Hare Krishna…” in Anustubh meter, praising Dattatreya as Hari and Krishna, both names of Vishnu. Dattatreya is characterized as an antinomian ascetic, described as “crazy” (unmatta), a naked ascetic (digambara), and a silent sage (muni). He is depicted as a child and a Pishacha (demon), signifying his role as a transgressor of moral norms. Dattatreya is also acknowledged as an ocean of knowledge, highlighting his role as a great Teacher. This mantra is among the most widely recognized mantras dedicated to Sage Dattatreya as a deity.
The second section commences with the mala-mantra (“garland-mantra”) of Dattatreya, “Om Namo Bhagavate Dattatreyaya…”, which is recommended for japa (repeated recitation). The hymn underscores that Dattatreya can be propitiated through simple remembrance. He is depicted as the dispeller of great fears, bestower of profound knowledge, and as dwelling in Consciousness and Bliss. Dattatreya is celebrated as an Avadhuta, the son of Sage Atri and his wife Anusuya, and is considered the embodiment of all mantras, Tantras, and powers. The text asserts that Dattatreya fulfills the desires in a devotee’s heart, removes worldly bonds, dispels the influences of celestial bodies, alleviates sorrow and poverty, and heals diseases while bringing great joy to the mind.
The final section follows the traditional Upanishadic pattern of explaining the benefits of studying the text. It claims that one who learns the vidya (knowledge) and the mantras contained in the scripture becomes purified and accrues the merit of reciting the Gayatri Mantra, the maha-rudra hymns, and the Om mantra multiple times. Such a person is cleansed of all sins. Meditating on the mantra taught in the Upanishad leads the practitioner to transcendence, unity with the supreme, and self-realization of divinity within.