Historical evidence does not indicate the pre-1,000 C.E. existence of Dattatreya worship on any significant public scale, if any at all. Primarily, Shiva-Shakti and Vishnu, along with some minor deities, seem to have been the subject of public devotion in pre-Yadava times. Although the absence of evidence cannot indicate its non-existence, Datta worship does not seem to have taken root till the advent of the Nath Sampradaya (c. 11th Century CE).

The disciples of Dattatreya mentioned by the puranas like Yadu, Ayu, Alarka, Sahasrarjun, Parashuram are all kshatreeyas by disposition (as well as occupation). Pralhad, mentioned in the Bhagawat, is a prince who turned ascetic. The idea that they are all ‘disciples’ of Dattatreya, not his ‘worshippers’, comes through - even if fleetingly - from puranic references. All of them worshipped Vishnu. So how did Dattatreya, although given the status of Vishnu-incarnate, emerge as the epitome of the ‘guru’ or mentor exemplar?

It is notable that while many Dattatreya - devotees in puranic times may well have been drawn to him through sublime, spiritual impetus alone, most of them sought his grace for mainly material, earthly gain or resolution of their human difficulties.

Discussed in this chapter is the role of Dattatreya in the various cults that emerged from time to time – Nath, Mahanubhav, Varkari, Ananda and Chaitanya samparadayas.