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Rh three gods side by side, sometimes by figuring him as Vishṇu in the guise of a Yōgī with some of the attributes of the other two; but in modern times he usually appears as a single figure with three heads, one for each of the great gods, and four or six arms bearing their several attributes (usually the rosary and water-pot of Brahmā, the conch and discus of Vishṇu, and the trident and drum of Śiva), while he is accompanied by four dogs of different colours, supposed to represent the four Vēdas, and a bull. Observe that in all these types Dattātrēya is conceived as an embodiment of the three gods, which is comparatively a later idea, for in the oldest version of the legend he was simply an incarnation of Vishṇu; but as Vishṇu was regarded not only as a member of the Trinity but also the Supreme Being over and above it, Dattātrēya as his representative has come to include in his personality the nature of all the trio. There is, moreover, something curious in his character. His love of wine and woman is a singular trait, and is quite incompatible with the nature of an ideal saint. It smells of reality, and strongly suggests that he was not a figment of the religious imagination but an actual man; and this is sup-