Dattatreya or Datta (Datta) is a Hindu deity considered to be an avatar (incarnation) of the three Hindu gods Brahma, Vishnu, and Shiva, collectively known as Trimurti. The name Dattatreya is composed of two words – “Datta” (meaning given) and “Atreya”, referring to the sage Atri, his physical father.Various Hindu sects worship him differently, though Dattatreya is considered a form of all the three deities. He is especially considered an avatar of Vishnu while his siblings the moon-god Chandra and the sage Durvasa are regarded as forms of Brahma and Shiva respectively. However, In the Nath tradition, Dattatreya is recognized as an Avatar or incarnation of Shiva and as the Adi-Guru (First Teacher) of the Adinath Sampradaya of the Nathas. Dattatreya was at first a “Lord of Yoga” exhibiting distinctly Tantric traits, he is approached more as a benevolent god than as a teacher of the highest essence of Indian thought. However, spiritual seekers pray to this Supreme Teacher for knowledge of the Absolute Truth. Hindu theology, credits Dattatreya as the author of the Tripura Rahasya given to Parashurama, a treatise on Advaita Vedanta. He is specially worshipped on his birthday, Datta Jayanti.Birth
Dattatreya was born to the sage Atri, who had been promised by Parameshvara (the Almighty), that He, Parameshvara, would be incarnated as his son. Some Hindu sects familiar with the trinity also attribute Dattatreya’s incarnation as of all the three- Vishnu, Shiva and Brahma, indirectly meaning to be all powerful and above all. This is just one of the many legends related to the birth of Lord Dattatreya. Some of the sources claim that he was born in Kashmir jungles near the sacred Amarnath.
The same concept is echoed in an episode in the Dattatreya Purana.When Lord Dattatreya, the combined incarnation of the Trinity, was a child of five years, many old sages spotted his greatness and started insisting that he shall show them the path of Yoga. The child Datta wanted to test them. He disappeared into a pond and remained there for one hundred years. Some of the sages waited for Him on the banks of the pond while the infant Datta was in a state of complete Samadhi for one hundred years. Even after coming out of the pond he continued to test the sages. Dattatreya, who was 105 years old then, brought out his yogic energy through his Brahma Randhra (an astral orifice found in the center of the skull, through which yogis can leave the body) and gave it the form of a woman. Because the energy came out from him, he was its natural owner. He declared her to be his consort. In order to test the sages, she drank wine and started dancing.
She was born as a youthful woman. Seeing her drinking wine, some of the sages called her Madhumati. Others called her ‘Nadee’ because her dance resembled the dancing movements of a flooded river. Still others realized that she was none other than the Yogic Energy of Lord and prayed to him.
Then Lord Dattatreya came out of Samadhi. She now appeared as an ascetic. Lord Dattatreya named her as Anagha.Those who called her as Madhumati and Nadee had identified her as one who possessed sin. But in reality she was sinless. Therefore, Dattatreya had named her as Anagha (Sinless, Pure). Those who had recognized her to be the energy of Dattatreya, obtained the true vision of the Lord and could transcend all sorrows. In other words, because of Anagha, their sorrows (Agha or sin and sorrow) disappeared. This was another reason why Dattatreya named her as Anagha (one who removes sorrows).
Dattatreya left home at an early age to wander naked in search of the Absolute. He seems to have spent most of his life wandering in the area between and including North Karnataka, through Maharashtra and Andhra Pradesh, and into Gujarat as far as the Narmada River. He attained realization at a town, now known as Ganagapura in Karnataka. The original footprints of Datta are believed to be located on the lonely peak at Girnar. The Tripura-rahasya refers to the disciple Parasurama finding Dattatreya meditating on Gandhamadana Mountain. Lord Dattatreya did tapas for 12,000 years in mount Girnar. Swami Vivekananda mentioned that for Hindus mount Girnar is considered holy as Dattâtreya stayed there.
In The Pathless Path to Immortality, Shri Gurudev Mahendranath writes:
Shri Dattatreya was a dropout of an earlier age than the period when Veda and Tantra merged to become one simple cult. It was men like Dattatreya who helped to make this possible. Three of his close disciples were kings, one an Asura and the other two both belonging to the warrior caste. Dattatreya himself was regarded as an avatar of Maheshwara (Shiva) but later was claimed by Vaishnavites as the avatar of Vishnu. Not such a sectarian claim as it appears; Hindus regard Shiva and Vishnu as the same or as manifestations of the Absolute taking form.
Indeed, the Dattatreya Upanisad, which opens proclaiming Dattatreya’s identity with Vishnu, ends with the mantra Om Namah Shivaya, identifying Datta with Shiva. In the last portion of the third chapter, Mahesvara (Shiva) alone is said to pervade reality and shine in every heart of man. He alone is in front, behind, to the left, to the right, below, above, everywhere the center. Finally, Mahesvara is identified with Dattatreya, depicting the latter as an Avatar of Shiva.
Guru Gobind Singh writes in the Dasam Granth that Dattatreya (Datt Muni, Datt Dev etc.) was an incarnation of Rudra (The Supreme Power). He has written the whole story of Dattatreya’s life.
A metallic idol of Dattatreya along with four dogs and a cow is an appearance.The appearance of Shri Dattatreya in pictures varies according to traditional beliefs. The most commonly trusted form is the one described as below
मालाकमंडलुरधः करपद्मयुग्मे, मध्यस्थ पाणियुगुले डमरूत्रिशूले
यस्यस्त उर्ध्वकरयोः शुभशंखचक्रे वंदे तमत्रिवरदं भुजषटकयुक्तम
(I bow to the one who has six hands and whose lowest two hands have maalaa and kamandalu, middle pair of hands hold damaru and trishool and top two hands have holy Shankh and Chakra) Other depictions, however, show other weapons like ‘Gada’ in the hands of Dattatreya sometimes
The nectar of the honey-bee
Rigopoulos (1998: p.xii) conveys the motif of the ‘”honey bee” Yogin’ (as an aside, the literary point of origin of this motif may be the Nad-Bindu Upanishad of the Rig Veda) common to nondual Dharmic Traditions and champions Dattatreya as the archetypal model of inclusionism and syncretism by implication:
Furthermore, the unfolding of the Dattatreya icon illustrates the development of Yoga as a synthetic and inclusive body of ideologies and practices. Although fundamentally a jñana-mūrti, Dattatreya is a “honey bee” Yogin: one whose character and teachings are developed by gathering varieties of Yoga’s flowers. For all religious groups whose propensity it is to include ideas, practices, and teaching from the ocean of traditions, Dattatreya is truly a paradigm.
Always in photo of Lord Dattatreya we see four dogs and a cow. There is a big misunderstanding behind the logic of this type of drawings, it is that Dogs are taken sas symbol to show four Veda but in real it is not the truth. A great Seer and Avatari Purush from Ambikapur (Ahmednagar) whos name is His Holliness Sri Ramkrishna Saraswati Kshirsagar Maharaj disciple of Sri Nrusimha Saraswati Swami of Ganagapur explains the exact meaning of the Purpose of dogs and cow.
his Holliness says that ” Vedas are apaurushya and very pure and Most beautiful work, so such Sacred Books if they had to be shown with painting of Books instead of comparing them with Dogs. What we have to understand from this picture is Lord Dattatreya is a divine power and as human beings have understood its greatness same way the animals have felt the greatness of divine power and by feeling this power they have come closer to it. Four Dogs should not be interpreted as four Vedas.”
Sri Gurudev Datta
Pre-Vedic Indian dogs were regarded as auspicious symbols, and later deities assumed dog forms, became associated with dogs, and were linked with the glory and fidelity of warriors. Four different-coloured dogs accompanied the Dattatreya, who represented the four Vedas.
There is other symbolism attachable here. Dogs also held the cultural significance of ‘dog eaters’ (Sanskrit: chandala), those who existed beyond the confines of Varnashrama Dharma. Dogs are both wild and tame, and symbols of fidelity and devotion (Sanskrit: bhakti).
Dattatreya is one of the oldest deities. The first reference to this deity is found in epics like Mahabharata and Ramayana. In Mahanubhav panth Dattatreya is worshipped as the Supreme Lord who wanders the earth taking different forms. Similarly, in the Dattatreya Upanishad, which is a part of the Atharva Veda, he is described as being able to appear in the form of a child, madman in order to help his devotees achieve moksha, liberation from the bonds of worldly existence. Even today He is believed to appear before yogya purush (men and women who have cleansed themselves and are worthy of moksha).
The single head for Dattatreya can be explained if one considers the Tantric traditions which prevailed in India about 1000 years back. It was Gorakshanath who changed/removed the aghori traditions and gave the Nath sampradaya the acceptable civil form it has today. Dattatreya may have been a very powerful sage existing before this time, and over the centuries he acquired a divine status. It has been argued that the three heads came later, in the last 900 years or so.
According to the book “Shridattareya Shodashavatar Charitanee” by Shri Vasudevananda Saraswati, Dattatreya is supposed to have taken 16 Avatars. The names and their birthdate (as per the Lunar calendar) are given in brackets.
Yogiraaj (Kaartik Shu.15)
Atrivarad (Kaartik Kru.1)
Dattatreya (Kaartik Kru.2)
Kaalaagnishaman (Maargashirsha Shu.14)
Yogijanvallabh (Maargashirsha Shu.15)
Lilaavishambhar (Paush Shu.15)
Siddharaaj (Maagh Shu.15)
Dnyaasaagar (Faalgun Shu.10)
Vishambhar (Chaitra Shu.15)
Maayaamukta (Vaishaakh Shu.15)
Maayaamukta (Jyeshtha Shu.13)
Aadiguru (Aashaadh Shu.15)
Shivarup (Shraavan Shu.8)
Devdev (Bhaadrapad Shu.14)
Digambar (Aashwin Shu.15)
Krishnashyamkamalnayan (Kaartik Shu.12)
In the Dasopanta tradition, all 16 are worshiped and Dasopanta is considered as the 17th avatara.
The Upanishads Avadhutopanishad and Jaabaaldarshanopanishad mention that this philosophy was put forward by Dattatreya.
According to the International Nath Order of the Nath Sampradaya, the “Avadhuta Gita is a distillation of the sublime realization sung by Dattatreya and transcribed by two of his disciples, Swami and Kartika.” Swami Vivekananda (1863–1902) held it in high esteem. Originally a work of seven chapters, some of the ideas in this Gita are however common to both Shaivite and Buddhist Tantras and Vaishnava Agamas.
Following are the various traditions of Dattatreya describe in brief. The traditions are mainly from Karnataka, Maharashtra, Andhra Pradesh and Gujarat, and were first written in Marathi, Kannada and Telugu and Gujarati. Guru Gita by BAPU (prabhakar Motiwale, Indore)
The ancient disciples of Dattatreya have describe above. Among these, Karatavirya Sahasrajun is often seen as his favourite. The other ones are, traditionally, Alarka (alias Madalasa-garbharatna), King Aayu from Somavansha, King Yadu (son of Yayaati and Devayaani) of Yadavs (Krishna’s dynasty) and Shri Parashurama alias Bhargava. There is one more by the name of Saankruti, who is mention in the Avadhutopanishad and Jabalopanishad.
Mahanubhav Panth, propagated by Sri Chakradhar Swami, considers Dattatreya to be their Adi Guru (the original Guru). Sri Chakradhar Swami disclosed to His disciples that Dattatreya, like Him, was an incarnation of Supreme Lord, Parmeshwar. They worship Dattatreya as single headed with two arms. According to their belief, his avatar is chaturyugi i.e. it remains in all four yugas, viz. Satyug, Tretayug, Dwaparyug, Kaliyug. He still wanders in different bodies, like those of an avadhut, baagh (tiger), hunter, or sage. Srimad Bhagwatam’s tenth volume mentions Dattatreya’s discourse as given to king Yadu in the tretayug. On seeing Dattatreya disguised in avadhut form, king Yadu got instantly attracted towards Him and begged to bestow him with secrets to attain Moksha. Dattatreya Prabhu gave him Brahmjnaan and went away into the wilderness. The same was shared by Krishna with prince Uddhav in dwaparyug and is scripted in Eleventh Canto of the Srimad Bhagwatam. This story is associated with the origin of the nam, Uddhav Geeta, given by the Mahanubhav followers. Even today, many followers visit places in Maharashtra where Sri Dattatreya is believed to have gone. Sri Datt jayanti usually falls in December and that is time of the year Maharashtra attracts many disciples.
Shri Gurucharitra tradition
This tradition follows from Shripad Shrivallabha and Shri Narasimha Saraswati. Several very famous Datta-avatars are from this tradition. Such traditionally include Shri Janardanswami, Eknath, Dasopant, Niranjan Raghunath, Narayan Maharaj Jalwankar, Manik Prabhu, Swami Samarth, Sai Baba of Shirdi, Gajanan Maharaj of Shegoan, Shri Vasudevananda Saraswati et al. The disciples of Shri Narasimha Saraswati were Trivikrambharati from Kumasi, Sayamdev, Nagnath, Devrao Gangadhar and Saraswati Gangadhar from Kadaganchi. There are two major traditions started by Shri Swami Samarth of Akkalkot and Shri Vasudevananda Saraswati alias Tembe Swami, and they are described in their respective articles.
Sakalmat Sampradaya tradition
Avadhut Panth tradition
The Avadhut panth or sect was started by Shri Pantmaharaj Balekundrikar of Balekundri near Belgaum. More information on the Avadhut philosophy and tradition is described in the article on Avadhut. The main disciples of this tradition are Govindaraoji, Gopalraoji, Shankarraoji, Vamanrao and Narasimharao. These are all called “Panta-bandhu”s (‘Panta-brothers’). This sampradaya is spread across Balekundri, Daddi, Belgaum, Akol, Kochari, Nerali, Dharwad, Gokak and Hubali. Param pujya BAPU ji maharaj in Chaitanya Ashram, shri Datta shakti pithh, Indore, Madhya Pradesh gives teaching of the awadhoot sect.
Ek Mukhi Datta (One Faced Datta) at Narayanpur,Pune
Lord Dattatreya from Devgad, Newasa , Ahmednagar
Ek Mukhi Dattatreya Temple at Vengurla is a very old Lord Dattatreya Temple, almost 800 years old. This Temple is located near Vengurla Town. This deity is very beautiful.
A one headed with four hands Dattatreya is in another ancient temple situated at Kolhapur City. This Temple is in the premises of Lord Vithhala Temple near Mirajkar Tikatti. In Nashik at Talegaon (Anjeneri) Pujya Bhaumaharaj Swarge did his Gurumaharajs Rangavdhoot (Nareshwer) holy task of spreading message of paraspro dev bhavo & swase swase dattanamsmaratman all over Maharashtra[clarification needed].
Ek Mukhi Datta of Narayanpur is also a famous temple in the Pune region. Narayanpur is situated at the bottom of the famous Purandar fort. Narayanpur is the village of Sant Changdev. It is also famous for Lord Datta’s Temple. This temple is popular amongst the pilgrims and many people visit and pray during the season. A tree of “Audumbar” here is very old and is worshiped by pilgrims. There is also an old temple of Narayaneshwar. This temple and 3 sculptures in the temple are very pretty. These sculptures are said to be of ‘Yadav’ era. Narayanpur has two temples, “Lord Datta” and “Narayaneshwar”
There is a beautiful temple of Lord Dattatreya in Devgad (deogad) of Ahmednagar district. Many people visit this temple to take blessings of Lord Dattatreya and Kisangiri Maharaj.
Shri Vamanbua Vaidya from Baroda is from the tradition of Shri Kalavit Swami. His philosophical tradition has been furthered by Saswadkar, and Pattankar. The temple of Narasimha Saraswati in Baroda continues this tradition of Dattatreya devotion. The main Dattatreya devotees who spread the Datta-panth in Gujarat were Pandurang Maharaj of Naareshwar or Shri Rang Avadhut. Shri Rang Avadhut’s Disciple was Shri Bal Avadhut Of Gamakshetra, Matar, Dist. Kheda, GUJARAT
Maharshi Punitachariji Maharaj is a devotee of Bhagvan Dattatreya who resides in Gujarat at the Girnar Sadhana Ashram, Junadadh. He claims to have experienced a divine vision of Bhagvan Dattatreya on 15 November 1975. He recommends to establish Bhagvan Dattatreya as Gurudev.He suggests Mahamantra ‘Hari om tatsat jai gurudatta’ and spontaneous meditation to his followers, the latter purportedly given by Bhagvan Dattatreya.
Gujarati bhajans like Dattabavani and the book Gurulilamrut written by Rang Avadhoot maharaaj at Nareshwar on Narmada are quite famous. Dr. H. S. Joshi has written the book Origin and Development of Dattatreya Worship in India.
The ‘Karuna Tripadee’ mandals all around[where?] reinforce the need for daily prayers of Dutta’s message to all.
There is a beautiful temple of lord Dattatreya, amidst the serene and quiet natural surroundings of Vanki river, at the village Pathari, 7 km from Valsad city (dist valsad) Gujarat, and 3 km from the Dharampur road highway.
Param pujya ansuyamataji hailing from maharastrian Brahmin family, along with her son and disciple gurudas swamiji walked the whole of India twice. They did “shri datt upasana” in the jungles for many years. Lord Dattatreya gave them darshan on being pleased with their “bhakti” and showed them this place and told them to build datt pith and to settle there.
This datt pith lies on a 7-acre land near Vanki river.
The first avatara of Dattatreya, Shri Shripad Shrivallabha, was from Pithapuram in Andhra Pradesh. According to an article by Prof. N. Venkatarao there are several connections of the Dattatreya tradition with others in Maharashtra. Here the Datta Prabhu Gives darshan as ekmukhi,which gives an idea that temple is of some Thousands of years old.
Around 1550 CE, Dattatreya Yogi taught the Dattatreya philosophy to his disciple Das Gosavi in Marathi. Das Gosavi then taught this philosophy to his two Telugu disciples Gopalbhatt and Sarvaved who studied and translated Das Gosavi’s book of Vedantavyavaharsangraha into Telugu language. According to Prof. R. C. Dhere, Dattatreya Yogi and Das Gosavi are the original gurus in the Telugu Dattatreya tradition. Prof.
The Story & Information about Dattavatar Shri Narsimha Saraswati
Sripaad Swami told a Brahmin lady to devote her life to the worship of Lord Siva. She did accordingly and, as a result of it, she was born in Karanja a town near Akola (Central India) in a pious family and was named Amba. She grew and she was married to a pious man Madhava Sharma. She was devoted, heart and soul, to the service of of her husband. His noble company added to the holy tendencies she developed as a result of her spiritual discipline in her previous life. She now became an ardent devotee of Lord Shiva.
In course of time, she gave birth to a son. The child did not cry, as usual, at birth. On the other hand, the only sound he uttered was ‘AUM’ (the eternal sound – ‘AUM’ is the manifestation of the spirit) and everyone was amazed at it. Astrologers assured Madhava Sharma that their child was indeed an avatar of the Lord. They also prophesied that he would renounce all worldly ties and that he would uplift the fallen souls. The child was named Narahari.
The name signified that he was the dispeller of the sins and miseries of human beings.
The child Narahari grew up to be a handsome boy of five, but he could not speak and the parents were very much worried about it.
One day, the boy conveyed to them through gestures that he wished to be invested with the sacred thread. Young Narahari learned the ‘Gayatri Mantra’, adopted the vows of a young celebate (Brahmacharya), accepted the first offering of food from his mother’s hands and at once recited the Vedas (external repositories of Spiritual Wisdom). The parents were overjoyed but their joy did not last. According to tradition after the sacred thread ceremony, the initiate is a sannyasi and has to beg alms from his mother and leave for pilgrimage. Thus, the mother asked him to beg alms and young Narahari, taking it as her adesha (command) sought permission to take sannyasa, renounce worldly life and leave for pilgrimage.
The mother bewailed her plight and pleaded with him to give up such an idea. Narhari said “I do not want to enjoy the objects of the senses which can only lead to misery. So, I shall pass on from the state of celebacy directly to the life of a sannyasi. Wealth, family ties and responsibilities are as unreal as a dream. Youth is transient as a flower which soon withers.
Thus life is very short when viewed in the light of the only purposed of it, i.e., Self-realization. To be emotionally attached to anything in this phenomenal world amounts to mere self-betrayal and is self-defeating too. This body, with the skin as its surface layer, flesh, bones and the blood within, is as frail a structure as a water bubble. Excessive fondness for one’s spouse and children is the root of all other evil tendencies. In itself, this body of ours is made of inanimate matter and is ever changing and perishable. Only the ‘Self’ within is eternal and is our only true being. Joys and sorrows of worldly life are merely relative, subjective and are therefore illusory experiences to the realized. Man can break the fetters of this illusion only through the grace of the Guru. Therefore, Oh mother, do not hinder me in my resolve. You shall be blessed with some more children. Go on meditating on me and thereby you shall cross the ocean of misery and ignorance too”.
So saying, Narahari again blessed His mother with the vision of His Divine form. She perceived it through the eye of wisdom and was at once reminded of her previous birth. So she said to the Lord ‘Holy one, you are indeed Lord Sripaad, who, in my previous life, saved me from my unwise resolve to commit suicide. I bow before you. You are, indeed, the unbounded one. All the universes have their being in your infinite expanse. To say that you are born to me as my son is but a fallacy; for you are eternal. Yours is the omnipotent will. I shall not hinder your resolve to renounce the world for the welfare of all sentient beings. You have assured me that I shall be blessed with a few more children. Pray, stay with us, at least till such time!’ Lord Narahari graciously acceded to her request and stayed away. The blessed couple used to worship the Lord every day with full awareness of his divinity.
On his way to Badrinath, Narahari reached the Holy Varanasi (Kashi) in the guise of a seeker after liberation. Lord Narahari, in accordance with Holy tradition, resorted to His Holiness Swami Krishna Saraswati as his Guru and from him took the vow of sanyas. Henceforth, He came to be known as Shri Narasimha Saraswati. He formally took the vow of lifelong celebacy. Thus he became a full-fledged sannyasi who has transcended the opposites of joy and sorrow and the limitations of a self-centered will.
This World Teacher has laid down the tradition of sanyas for seekers after liberation.
Shri Narasimha Saraswati expounded the nature of sanyas to some and the meaning of the Vedas, which can secure the true objects of life (Purusharthas), to others. Then, he proceeded in his wanderings round the country in a clock-wise direction, along with his disciples. He had seven disciples and they were Baala, Krishna, Upendra, Janajyotim Sadaananda, Madhava and Siddha. All have the title ‘Saraswati’ suffixed to their names.
He took holy dips in all the holy rivers along the way and reached the sacred place where the river Ganga joins the sea. From Banaras he went to Badrika Ashram with his disciples. Then moving from place to place for the welfare of common people, he arrived at Ganga sagar, near calcutta. Some Twenty years passed this way. Shri Nrisimha Saraswati reappeared at his home to the wonder and joy of his family and town people, He blessed them all.
In the Guru Charitra the miracles performed by him are describe.
Shri Narasimha Saraswati then went to Trumbakeshwar, Parli and Parli vaijnath. At Parli Vaijnath he did penance for one year and remained in seclusion. Afterwards he went to Audumbar and Amarapur near the confluence of the rivers Krishna and the Panchaganga. At Amarapur he stayed 12 years. This place was called “Nrisimhawadi” and later “Narsob awadi” by his affectionate disciples and devotees. From Amarapur he went to Gangapur and remained there for 24 years. During his stay there many astonishing incidents and miracles took place.
One day he bade good-bye to people of Gangapur and with his 7 select disciples went to the confluence of Bhima and Amraja rivers and stood for a while under the Aswatha tree.
The Lord said, “Do not feel sad that way. How can I bear to be away from my devotees? I only seem to leave for Srisailam only to the grosser vision of the physical, but I will ever abide at Gangapur in my real state as the Spirit or the real Self. I will seek my noon alms in this village and accept your loving devotional services.
“The Master can seen even today by the virtuous and the devout. Only the unrighteous cannot experience his living presence. Taking his daily dip at the holy Sangam, he ever abides there. In fact, he has been blessing devotees with his divine acts (leelas) on countless occasions. The aspirations of those who worship him there with true love will fulfill. Indeed, the Lord is ever present with those who incessantly adore him. The miraculous experiences of such will ever remain hidden in their own hearts. He is the granter of prayers!”
When people were in utter despair, Shri Nrisimha Saraswati brought about a religious and spiritual renaissance and restore their morale. The places where He stayed have become centres of pilgrimage viz., Narsobawadi, Audumbar and Gangapur. Gangapur is believe to be the abode of Lord Dattatreya. There is a holy hillock of Vibhuti (holy ash) from which devotees pick up the sacre ash as Prasad to take home. This hillock has not been depleted, even though devotees have been taking away scare ash for centuries.
The atmosphere in all the three pilgrimage centers is sublime and devotees feel peaceful and spiritually uplifte. Miracles take place at Gangapur specially, even now.
The message of Shri Nrisimha Saraswati is summarized as under:
1. In our short fleeting span of human life, we should attempt to realize God through devotion
2. Use Buddhi (intellect) and Viveka (discrimination) to purify the minds.
3. Never think of hurting others in thought, word or deed.
4. Consider yourself blessed, if you secure the blessings of a Guru.
5. Strive to realize God who is inherent in your own heart.
Narsobawadi is a small village locate close to Kolhapur, which attracts tourists in quite a large number. This place is situated at the confluence of river Krishna and Panchganga. Narsobawadi has a great archaeological significance.
Narsobawadi became a pilgrim centre as Shri Dattatreya, in his incarnation known as Narsinh Saraswati lived here for twelve years. Here there is no idol of Shri Dattatreya symbolising his presence.
In ancient times, there was a thick forest here. Narasinha Saraswati Swami is one of the 16 descents of Lord Datta. Kurundwad was his spot of penance. Wadi has during 1034 -1982 tradition of Ramchandra Yogi, Narayan Swami, Mouni Maharaj, Tembe Swami & Mhadaba Patil whose tombs are seen. The original Mandir on the confluence of the Krishna Panchganga has a tradition of 500-600 years.
In the daily routine from the dawn. “Maha-pooja with eating leaves and golden crown is worth-seeing. The auspicious, religious atmosphere created is impressing.
There are shops with Datta Cult-things & sweet marts. On purnima & Kanyagat big fairs are held. It is 40 Kms. from Kolhapur. Yearly 10 Lakh visit. There is Gram Panchayat and facility of conveyances.
Ganagapura (sometimes called Deval Ganagapur) is a Village in Karnataka, India. It is locate in the Afzalpur taluk of Kalaburagi district in Karnataka.
Ganagapura is a kshetra (place of pilgrimage) associate with Sri Narasimha Saraswati Swami, the second incarnation of Dattatreya. According to the book Shri GuruCharitra, he promised that he would abide forever at Ganagapura. In the morning, he would bathe at the confluence of the Bhima and Amarja rivers. At midday, he would go through the village asking for bhiksha (alms of food), and accept pooja offerings in the form of Nirguna Paduka at the temple. Devotees believe that by bathing at the confluence, by begging (Maadhukari) from at least five houses in Ganagapura, and by offering Paduka Pooja at the temple, they can experience the living presence (darśana) of Sri Narasimha Saraswati Swami, and freed from sins and granted wishes.
Significant places include Nirgun Math, Kalleshewar. The Nirguna Math is adorn with the Nirguna Padukas. Sangam Kshetra – meeting point of Bhima and Amarja rivers, Audumbar Tree, Ash Hill etc.
The town is on the railway route. Travellers need to get down at the Ganagapur Road railway station, which is on Gulbarga-Mumbai route. From there to Ganagapur is 22 kilometres (14 mins) by bus or auto-rickshaw. The nearest airport is at Hyderabad locat 245 kilometres from Ganagapur. State of roads is pathetic showing years of neglect. Road works appear to be in progress, and is estimat to take a few years from time of this writing (Jun 2015).
Source : Wikipedia and Wikimapia
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