The Śrīdattātreyatantram is a Tantric scripture within the vast corpus of Hindu esoteric literature, focusing on the teachings of Lord Dattātreya, a composite deity revered as an incarnation of the Trimūrti—Brahma, Viṣṇu, and Śiva. This text belongs to the Tantric tradition, which integrates rituals, mantras, and meditative practices to achieve both spiritual liberation (mokṣa) and worldly accomplishments (siddhi). The first chapter, comprising 18 verses followed by a mantra section, presents a profound dialogue between Dattātreya and Lord Śiva (Maheśvara), set against the backdrop of the Kali Yuga—the current age characterized by spiritual decline and moral degradation.
Context and Setting
The chapter opens with Dattātreya, a divine sage and yogi, approaching Śiva, who is seated on the peak of Mount Kailāśa, the archetypal abode of transcendence. Described as devadeva (God of gods), jagadguru (world teacher), and lokaśaṃkara (benefactor of the world), Śiva embodies supreme authority and compassion. Dattātreya, with folded hands, seeks a Tantric method (tantrakalpa) suited for the Kali Yuga, where traditional practices have lost their potency. This sets the stage for a revelation of esoteric knowledge tailored to the needs of devotees in a spiritually challenging era.
Structure and Contents
The text can be divided into three main sections:
- Dattātreya’s Inquiry (Verses 1–7):
Dattātreya initiates the dialogue by praising Śiva and requesting a Tantric system (tantravidhāvidhānakam) that ensures success (siddhi) in the Kali Yuga. He critiques existing practices—yantras, mantras, and abhicāra (sorcery)—drawn from various sources (Āgamas, Purāṇas, Vedas, Ḍāmara, and specific Tantras like Uḍḍīśa, Kālī-Caṇḍī, and Rādhā). He notes their diminished efficacy, attributing it to the moral failings of Brahmins (lust and anger) and the reliance on kīlana (a locking mechanism for mantras), which he deems ineffective without a viable alternative. His plea culminates in a request for a mantra-vidyā (mantra science) that delivers instant success (kṣaṇātsiddhi). - Śiva’s Response (Verses 8–18):
Śiva responds by affirming Dattātreya’s worthiness as a mahāyogin (great yogi) and promising a supreme Tantric knowledge (tantravidyāśiromaṇiḥ), described as mahāguhyā (extremely secret) and rare even for gods. He stipulates strict conditions for its transmission—only to devotees of the guru and Śiva with steadfast faith, never to the uncommitted. Śiva then introduces a mahāmantra (great mantra) that operates without traditional constraints (e.g., lunar days, constellations, or rituals like homa). This mantra’s powers are vast, encompassing destruction (māraṇa), enchantment (mohana), subjugation (vaśa), alchemy (rasāyana), protection from dangers (lions, snakes), and transcendental feats like foreknowledge (kālajñāna) and treasure-finding (nidhidarśana). Its secrecy is reiterated emphatically. - The Mantra and Its Application (Post-Verse 18):
The chapter concludes with the sarvopari mantra (supreme mantra): Oṃ parabrahmaparamātmane namaḥ, Oṃ utpattisthitipralayakarāya brahmahariharāya triguṇātmane sarvakautukanidarśanāya dattātreyāya namaḥ. This mantra invokes Dattātreya as the Trimūrti, master of creation, preservation, and dissolution, and revealer of wonders. Instructions specify chanting frequencies for success: 100,000 times for ultimate perfection (siddhi), 10,000 for general success, and 108 for specific tasks (kāryasiddhi). The concluding tantrasiddhiṃ kuru kuru svāhā activates its Tantric potency.
Core Ideas Explained
The 18 verses and mantra section encapsulate several key Tantric principles, adapted for the Kali Yuga:
- Adaptation to the Kali Yuga:
The text acknowledges the spiritual degradation of the current age, where traditional methods (reliant on complex rituals and moral purity) falter. Dattātreya’s critique of existing Tantras and Śiva’s solution—a simple, potent mantra—reflect a pragmatic shift to meet contemporary needs. - Primacy of the Mantra:
The mahāmantra is the centerpiece, described as a self-sufficient tool (kevalaṃ tantramantreṇa) that bypasses external dependencies (e.g., kīlana, timings). Its auṣadhī (remedial) nature and kṣaṇātsiddhi (instant success) highlight its efficacy, making Tantric power accessible without elaborate prerequisites. - Comprehensive Siddhis:
The mantra’s versatility spans the ṣaṭkarma (six acts—destruction, enchantment, etc.), supernatural feats (alchemy, Yakṣiṇī control), and practical benefits (protection, fertility, wealth). This duality of worldly and spiritual aims aligns with Tantra’s holistic approach. - Secrecy and Exclusivity:
Repeated emphasis on gopyaṃ (to be concealed) and restrictions on transmission (only to devoted initiates) underscores the sanctity and potential danger of this knowledge. It reflects Tantra’s initiatory tradition, where power is entrusted only to the worthy. - Divine Authority and Unity:
Śiva’s role as the revealer and Dattātreya’s as the recipient bridge the cosmic and human realms. The mantra’s invocation of Dattātreya as the Trimūrti (brahmaharihara) symbolizes the unity of divine functions, reinforcing Tantra’s non-dualistic undertones.
Significance
This chapter serves as both a practical guide and a philosophical treatise. It offers a potent mantra for Kali Yuga practitioners while articulating Tantra’s adaptability, inclusivity (no ritual barriers), and emphasis on direct experience (siddhi) over orthodoxy. The dialogue exemplifies the guru-disciple dynamic central to Tantric transmission, with Śiva imparting a transformative tool to Dattātreya, who embodies the ideal seeker—humble, skilled, and devoted.
In essence, the Śrīdattātreyatantram, Chapter 1, encapsulates a Tantric vision of empowerment: a secret, supreme mantra that transcends time, unites divine forces, and delivers instantaneous results, all while preserving the sanctity of its esoteric heritage.