“Now I wish to
know why Sree Guru who is Parabrahman (the Absolute) has
taken birth as a human being on earth”, said Namadharaka.
“Son, you are
blessed indeed. God’s grace is on you. That is why you are son
strongly impelled to know about him. This devotion shall
eventually liberate you. Your faith does stir up my joy too.
Earlier, I roamed the whole of this earth, but no one ever asked
me to narrate the stories of Sree Guru. After so long, only you
have asked me about these. Just as the ocean swells at the sight
of the full-moon, at the sight of an eager devotee like you, my
urge to expound the same wells up within my heart. Now listen
carefully,” said Siddha and went on: “Sree Guru is infinite and so
is his divine sport. One does not know where to start the
narration of his divine acts. That is why, unless you question me
specifically, it is not easy to commence the narration. However,
it is never possible to express the full significance of his
leelas in speech.
The Vedas
describe the Supreme as the One, failing to reach whom our speech
and mind turn back upon them selves. That is, his divine play can
neither be comprehended fully by the intellect, nor its
implication conveyed by language. Listening to or reading the
stories of Sree Guru’s miracles is like a boat with which one can
easily cross the ocean of misery ridden phenomenal existence.
During the age of Kali, men are irreligious. Such do not
understand this truth and are therefore lost in this ocean.
Incessant cravings for pleasure are the ceaseless waves in it;
such passions as lust and greed are the frightening creatures that
infest it; the inarticulate cries of pain and sorrow of creatures
constitute the roar of the surf. In order to take us safely across
such an unfathomable and boundless ocean, the Guru is the
helmsman. God’s i.e, the guru’s grace is the favorable wind. Owing
to your meritorious actions of your past lives, you have got all
the means necessary to cross it without much struggle. So make
sure, you do so quickly. Now I shall recount the stories of Sree
Guru’. So saying, Siddha led Namadharaka to the confluence of
rivers Bheema and Amaraja, and both of them sat under the peepul
tree beneath which, long ago, Sree Guru himself lived. As the boon
bestowing Sree Guru sat under it, that tree too acquired the
blessed power and hence may be considered as a veritable Kalpa
vriksha, the wish-fulfilling tree. Then Siddha went on.
“My son
Namadharaka, human beings are of three kinds; those given to
sensual pleasures; the seekers after enlightenment; and the
enlightened (or the liberated). The story of Sree Guru (i.e.,
Sree Guru Charitra) is the sole refuge of all these. The
seekers of worldly pleasures gain them either by studying or
listening to it. For seekers after liberation, it is the excellent
remedy to cure the illness of ignorance. The liberated ones derive
supreme bliss by listening to it. It is thus their very life. The
full significance and efficacy of Sree Guru Charitra is something
which transcends our limited powers of intellectual understanding
and verbal communication. However much we recount it, there
remains much that is never revealed, unless one is spiritually
awakened to it by divine grace.
Once there was a
terrible universal deluge and the whole world was submerged by a
huge flood of water. Then Lord Narayana lay floating on the coils
of the divine serpent, Adisesha (lit., what remains as essence
when all forms are dissolved) and was in his yogic trance.
Desirous of projecting the world again, he manifested (the
creative grace) Maya and originated Brahma the creator from
it. In order to promote the creative process, Brahma too, by an
act of will, created the seven great seers, Mareechi, Atri, Ribhu,
Pulasthya, Pulaha, Angirasa and Daksha. Of these sages Atri
happened to be the one to whom Lord Datta was born.
Anasuya the wife
of the great sage Atri became famous for her devotion to her
husband (paativratya). Such was her spiritual power that
the hard, uneven earth turned soft and smooth for her as she
walked about. Even the scorching sun and blazing fire turned cool
in regard to her. The god of wind dared not blow except as a
pleasant breeze for her sake. The gods presiding over nature’s
forces were afraid that they would loose their dignity if they
defied her greatness and so sought refuge from Lord Vishnu, the
Sustainer of all existence.
Once sage Narada
who freely moves about the three worlds, visited the abodes of
Brahma, Vishnu and Siva and proclaimed the spiritual eminence of
Anasuya which was a result of her intense, unrivalled devotion to
her husband and of her unfaltering vow of hospitality to visitors.
Hearing this, the consorts of the divine Trinity, i.e.,
Saraswathi, Lakshmi, and Parvati felt jealous of her and wept.
When their husbands tried to console them, they insisted that they
should find an occasion to curse Anasuya Devi, or trap her in a
moral dilemma and see that her greatness does not exceed their
own. So the three gods went to the hermitage of sage Atri,
disguised as three random guests (athithis). Anasuya
welcomed the guests with due respect and seated them. As per her
vow of dutifulness, she said, ‘Holy Sirs, you have sanctified our
hermitage by your holy visit. I heartily welcome you. Please say
what I could do for you. The master of the hermitage, sage Atri,
has gone to the forest to perform his austerity (tapas).’ The
guests told her that they were all very hungry and cannot wait
till her husband returned home. They wanted to have food
immediately. She went in and after making proper arrangements,
invited them for lunch. Then the guests said, ’Holy one! Unless
you take off your clothes and serve us food in your nakedness, we
shall not eat but go away hungry!’ On hearing their words, she
smiled to herself and reflected thus: ‘I am totally purified by
the long association with the holy sage, Atri. What harm can the
god of lust ever do to me? So I need fear nothing. If I do not
comply with their precondition, they would go away after laying a
curse on me for having failed in my duty and my promise to feed
them. As they have sought food from my hands, I look upon them as
my own children and not as strangers and grown up men!’ Having
decided thus, she said to them, ‘Sirs, I shall do as you wish.
Come and have your lunch!’ Then she did accordingly. At once, by
virtue of her superior spiritual power, the three divine guests
were transformed into infants! At the sight of them, holy motherly
love welled up in her heart so intensely that her bosom
experienced lactation. She happily suckled them and the three
infants were immensely satisfied. Brahma, Vishnu and Siva, as
though exhausted with their tasks of Creation, Sustaining and
Destruction had all enjoyed perfect rest in her lap!
Then Anasuya
realized that they were the holy trinity and was very happy. She
put them in a cradle and rocked it, singing a lullaby recounting
the whole incident. Sage Atri who was on his way home heard the
song from a distance and he knew what had transpired. On reaching
the hermitage, he glorified the trinity thus: “Oh thou Supreme
Spirit! You are the ultimate cause for Creation, Preservation and
Destruction. You are the witness of the whole universe, the
omni-present, all pervading essence of all existence. You are Lord
Vishnu. You are indeed the Reality. But by your divine sport, you
manifested yourself as the holy trinity for your won play. Though
the universe is a projection of nescience of your real essence, it
is not distinct from you. Only when perceived through the illusory
sense of I and mine’, it looks distinct from you.”
As he sang thus,
even while the three infants were in front of him, they also
appeared before him in their original forms and wanted him to seek
a boon from them. He then looked meaningfully at his wife and
said, ‘My dear, these holy ones cannot be reached even by the
mind. They appeared here only by the power of your devotion. Tell
them of your heart’s wish.’ She replied,’ my lord, you were
created by Brahma for the promotion of the phenomenon of creation.
Therefore, I shall be pleased if you pray to the one Lord that has
appeared as this trinity to live here as our sons.’ Sage Atri did
so. And the One Spirit, manifest as the trio said, ‘Oh wise sage,
I offer myself to you henceforth as your adopted son. Hence I am
Datta’. Owing to the power of Anasuya’s devotion, the divine
trinity continued to live at the hermitage as her children. At the
same time, they also left for their celestial abodes in their
subtle forms and were united with their consorts.
As Lord Vishnu
gave himself up completely, the sage named Brahma who was charming
as Chandra, infant Siva as Durvasa and Vishnu as Datta. The
children of Atri are called Aatreyas. Thus, in order to denote
that Datta was his son, he came to be called as Dattatreya. He is
indeed the supreme lord himself, the goal of Vedas. He is of the
nature of Reality – Awareness – Bliss. He is the master of yoga
and wisdom, the wish fulfiller of his devotees and is ever ready
to bless them at their mere thought of Him. He wanders all over
the creation. Durvasa was choleric in temperament. Still, he
blesses others. Chandra sustains the worlds.
The Supreme
Spirit, henceforth known as Dattatreya, is indeed unbound by
phenomenal existence. Yet, in deference to a curse laid on him
once by sage Durvasa, he ever abides on earth, assuming different
human forms. This he does out of compassion for the creatures on
earth and for the gods. There were avatars of the Lord earlier
too, but all of them, after completing their mission, left off
those forms and returned to their one essence. In order to bless
his devotees, the Lord had incarnated as Lord Dattatreya, yet he
did not, like the other avatars, leave the earthly plane of
existence after accomplishing his divine mission. I shall
illustrate the difference. The incarnation of Sree Rama was
intended for the destruction of the demon king Ravana. The avatar
of Sree Krishna was intended for the annihilation of King
Duryodhana and his wicked train. So, after the completion of those
missions, Sree Rama and Sree Krishna had cast off their physical
bodies and left for their heavenly abode. But the avatar of
Dattatreya was intended for the welfare of all creatures. As this
mission has to be carried out as long as creation exists, he does
not lay down his body and leave for his heavenly realm but goes on
wandering from place to place. Thus Dattatreya is the eternal
avatar of god’s spirit of self dedication to the salvation of all
creatures. He manifests himself perennially at the perfect saints
of all religions of the world.
As Siddha thus
went on enumerating the unique features of the avatar of Datta,
Namadharaka expressed one of his doubts thus: “Sir, Durvasa, by
laying a curse on Dattatreya, has indeed done immense good to all
creatures! If he was not cursed to wander about for the welfare of
all, Lord Datta too would have laid down his physical body like
the other avatars, after the fulfillment of his limited mission.
But tell me, why at all, Durvasa cursed him. Besides, how could
the curse affect him who is ever above all manifestation?
Siddha replied,
“Son, the supreme Lord is indeed ever un manifest, but when
invoked by the power of devotion of the faithful ones, he
manifests himself on earth out of compassion for them. He is full
of the spirit of endurance. Durvasa once cursed king Ambarisha who
was a devotee of Vishnu. Then Dattatreya requested Durvasa to
transfer the curse to him, as he is has pledged to take over
himself the sufferings of his devotees. Durvasa did so. And
thereby curse accrued to Vishnu who manifested himself as
Dattatreya. I shall recount the details of the story.
Long ago, there
was a king named Ambarisha who honored his guests as the veritable
forms of Lord Vishnu. He scrupulously observed the vow of
ekadasi (the eleventh lunar day from either full or new moon
day). The vow consists of fasting on ekadasi and breaking
the fast before noon on the next day of dwadasi (lit. ‘The
twelfth day).
Once sage
Durvasa wanted to test the righteousness of Ambarisha and arrived
at his palace with a large retinue of disciples on the morning of
a dwadasi and demanded food for all of them. Ambarisha
happily invited them all for lunch. Durvasa then went to the river
for ablutions and deliberately delayed his return to catch the
King in the horns of a dilemma. If, in order to fulfill his vow,
he were to break his fast without waiting for the guest, it would
amount to disrespecting the latter, according to the religious
law. As a way out of the dilemma, Ambarisha sipped a little holy
water (teertha). For, the act may be interpreted as
breaking the fast without insulting the guest. The next minute,
Durvasa arrived and was wild with rage. He said, ‘as per the
letter of the holy law, you have taken the holy water as food,
leaving us, the holy guests’ and cursed Ambarisha thus, “May you,
in every one of your births, wander about without an abode!” The
correlation between the curse and the error committed to deserve
it is that Ambarisha could not await, in patience, the arrival of
the guest and the curse ordains that its victim should like wise
be deprived of any stability and comfort in all his future births.
Ambarisha being
an ardent devotee of Lord Vishnu, the latter appeared on the scene
and said,” Oh Durvasa, you being a great rishi, your curse cannot
go in vain. But my devotee Ambarisha cannot stand it either. And
it is my promise that I bear the burden of my faithful. You modify
the curse so that I could suffer it in his stead.” Durvasa
pondered for a while; ‘This Lord Vishnu is not easily accessible
to devotees on earth. Hence it is for the good of all if He,
instead of Ambarisha, should wander about this earth’. So he
modified his curse accordingly. It is for this reason that the
Lord Vishnu as Dattatreya has been wandering about in different
forms all over this earth.
The same Lord,
as described in the Puranas, manifested himself earlier as
the Divine Fish, the Divine Tortoise and others. Even in this age
of kali, he manifested himself twice. Even though these two
avatars cannot be seen by the naked eyes of ordinary mortals in
this wicked age, they respond to the call of devotees even to-day.
In this age of
Kali, even the good which is conceived of in the mind bears fruit
within a limited time, whereas in the case of sin, only when it is
acted upon does it produce its fruit. It is only because, in the
age of Kali, this facility exists, that the Lord did not prevent
the spirit of Kali from manifesting himself on earth. How blessed
are those, Oh Namadharaka, who live in a virtuous manner without
allowing even a single evil thought even in this Kali age!”