Once this concept of Datta as ‘Guru’, the great preacher of dharma, had taken firm root in the religious traditions of thesociety, a very interesting phenomenon occurred. New sects and philosophical systems that arose later on, especially during the ninth -and thirteenth centuries, have attempted to bring in Dattatreya and his greatprestige in their fold. The shaktas Were probably first to do so, as the Markandeya purana, would show. It depicts Dattatreya engaged freely in the enjoyment of wine and meat and practising the five -ma’kar rites of the shaktas. He chose according to the Purana, Mabur, the famous shakta centre as his abode. Next came the Nath sampra- dayins who claim Dattatreya as their guru. The Mahanubhavas also lay a similar claim. Amazingly enough, the philosophies of the three sects are by no means similar to each other.They are often contra- dictory.Nor are they in keeping with the original concept of Dattatreya as found in the Bhagawat or the Mahabharat. These two works speak of Dattatreya aspractising and preaching thesanyas-marga and true knowledge. Most of the conserva- tive thinkers continued to venerate Datta in his original role as Guru. In comparatively recent years it has become a custom in this region toconsider the various religious preachers and philo- sophers or Gurus to be the incarnations of Dattatreya.