Sri Devi Atharva Sheersham

Devi

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tap any word for its meaning

verse 1
ॐ सर्वे वै देवा देवीमुपतस्थुः कासि त्व-म्महादेवीति ॥ 1 ॥
ōṃ sarvē vai dēvā dēvīmupatasthuḥ kāsi tva-mmahādēvīti ॥ 1 ॥
meaning
Om — all the gods approached the Goddess and asked: Who are you, O Mahadevi?
verse 2
सा-ऽब्रवीदह-म्ब्रह्मस्वरूपिणी ।मत्तः प्रकृतिपुरुषात्मक-ञ्जगत् ।शून्य-ञ्चाशून्य-ञ्च ॥ 2 ॥
sā-'bravīdaha-mbrahmasvarūpiṇī ।mattaḥ prakṛtipuruṣātmaka-ñjagat ।śūnya-ñchāśūnya-ñcha ॥ 2 ॥
meaning
She replied: I am of the form of Brahman; from me arises this universe of Prakriti and Purusha, the void and the non-void.
verse 3
अहमानन्दानानन्दौ ।अहं-विँज्ञानाविज्ञाने ।अह-म्ब्रह्माब्रह्मणि वेदितव्ये ।अह-म्पञ्चभूतान्यपञ्चभूतानि ।अहमखिल-ञ्जगत् ॥ 3 ॥
ahamānandānānandau ।ahaṃ vijñānāvijñānē ।aha-mbrahmābrahmaṇi vēditavyē ।aha-mpañchabhūtānyapañchabhūtāni ।ahamakhila-ñjagat ॥ 3 ॥
meaning
I am bliss and non-bliss; I am knowledge and non-knowledge; I am Brahma and that which is to be known as non-Brahma; I am the five elements and the non-elements; I am the entire universe.
verse 4
वेदो-ऽहमवेदो-ऽहम् ।विद्या-ऽहमविद्या-ऽहम् ।अजा-ऽहमनजा-ऽहम् ।अधश्चोर्ध्व-ञ्च तिर्यक्चाहम् ॥ 4 ॥
vēdō-'hamavēdō-'ham ।vidyā-'hamavidyā-'ham ।ajā-'hamanajā-'ham ।adhaśchōrdhva-ñcha tiryakchāham ॥ 4 ॥
meaning
I am the Veda and the non-Veda; I am knowledge and ignorance; I am the unborn and the born; I am below, above, and across.
verse 5
अहं रुद्रेभिर्वसुभिश्चरामि ।अहमादित्यैरुत विश्वदेवैः ।अह-म्मित्रावरुणावुभौ बिभर्मि ।अहमिन्द्राग्नी अहमश्विनावुभौ ॥ 5 ॥
ahaṃ rudrēbhirvasubhiścharāmi ।ahamādityairuta viśvadēvaiḥ ।aha-mmitrāvaruṇāvubhau bibharmi ।ahamindrāgnī ahamaśvināvubhau ॥ 5 ॥
meaning
I move with the Rudras, the Vasus, the Adityas, and the Vishvedevas; I bear both Mitra and Varuna, Indra and Agni, and the two Ashvins.
verse 6
अहं सोम-न्त्वष्टार-म्पूषण-म्भग-न्दधामि ।अहं-विँष्णुमुरुक्रम-म्ब्रह्माणमुत प्रजापति-न्दधामि ॥ 6 ॥
ahaṃ sōma-ntvaṣṭāra-mpūṣaṇa-mbhaga-ndadhāmi ।ahaṃ viṣṇumurukrama-mbrahmāṇamuta prajāpati-ndadhāmi ॥ 6 ॥
meaning
I sustain Soma, Tvashtr, Pushan, and Bhaga; I sustain Vishnu of wide strides, Brahma, and Prajapati.
verse 7
अ॒ह-न्द॑धामि॒ द्रवि॑णं ह॒विष्म॑ते सुप्रा॒व्ये॒3 यज॑मानाय सुन्व॒ते ।अ॒हं राष्ट्री॑ स॒ङ्गम॑नी॒ वसू॑ना-ञ्चिकि॒तुषी॑ प्रथ॒मा य॒ज्ञिया॑नाम् ।अ॒हं सु॑वे पि॒तर॑मस्य मू॒र्धन्मम॒ योनि॑र॒प्स्वन्त-स्स॑मु॒द्रे ।य एवं-वेँद । स देवीं सम्पदमाप्नोति ॥ 7 ॥
a̠ha-nda̍dhāmi̠ dravi̍ṇaṃ ha̠viṣma̍tē suprā̠vyē̠3 yaja̍mānāya sunva̠tē ।a̠haṃ rāṣṭrī̍ sa̠ṅgama̍nī̠ vasū̍nā-ñchiki̠tuṣī̍ pratha̠mā ya̠jñiyā̍nām ।a̠haṃ su̍vē pi̠tara̍masya mū̠rdhanmama̠ yōni̍ra̠psvanta-ssa̍mu̠drē ।ya ēvaṃ vēda । sa dēvīṃ sampadamāpnōti ॥ 7 ॥
meaning
I give wealth to the sacrificer who sacrifices and presses the soma; I am the queen, the gatherer of treasures, the foremost among those worthy of sacrifice; my womb is in the waters; from there I pervade all beings.
verse 8
ते देवा अब्रुवन्नमो देव्यै महादेव्यै शिवायै सतत-न्नमः ।नमः प्रकृत्यै भद्रायै नियताः प्रणता-स्स्म ताम् ॥ 8 ॥
tē dēvā abruvannamō dēvyai mahādēvyai śivāyai satata-nnamaḥ ।namaḥ prakṛtyai bhadrāyai niyatāḥ praṇatā-ssma tām ॥ 8 ॥
meaning
The gods said: Salutation to the Goddess, to the great Goddess; to the auspicious one salutation always; salutation to Prakriti, to the auspicious one — we bow to her in reverence.
verse 9
ताम॒ग्निव॑र्णा॒-न्तप॑सा ज्वल॒न्तीं-वैँ॑रोच॒नी-ङ्क॑र्मफ॒लेषु॒ जुष्टा᳚म् ।दु॒र्गा-न्दे॒वीं शर॑ण-म्प्रप॑द्यामहे-ऽसुरान्नाशयित्र्यै ते नमः ॥ 9 ॥
tāma̠gniva̍rṇā̠-ntapa̍sā jvala̠ntīṃ vai̍rōcha̠nī-ṅka̍rmapha̠lēṣu̠ juṣṭā̎m ।du̠rgā-ndē̠vīṃ śara̍ṇa-mprapa̍dyāmahē-'surānnāśayitryai tē namaḥ ॥ 9 ॥
meaning
We take refuge in Durga, the fire-colored, blazing with austerity, the illumination of Vairochanaa, who is sought in the fruits of actions — for the destruction of the demons, salutation to her.
verse 10
(ऋ.वे.8.100.11)दे॒वीं-वाँच॑मजनयन्त दे॒वास्तां-विँ॒श्वरू॑पाः प॒शवो॑ वदन्ति ।सा नो॑ म॒न्द्रेष॒मूर्ज॒-न्दुहा॑ना धे॒नुर्वाग॒स्मानुप॒ सुष्टु॒तैतु॑ ॥ 10 ॥
(ṛ.vē.8.100.11)dē̠vīṃ vācha̍majanayanta dē̠vāstāṃ vi̠śvarū̍pāḥ pa̠śavō̍ vadanti ।sā nō̍ ma̠ndrēṣa̠mūrja̠-nduhā̍nā dhē̠nurvāga̠smānupa̠ suṣṭu̠taitu̍ ॥ 10 ॥
meaning
The gods brought forth the Goddess Vak; animals of all forms speak her; may she, the milch cow, come to us richly bestowing mind-refreshing food. (Rigveda 8.100.11)
verse 11
कालरात्री-म्ब्रह्मस्तुतां-वैँष्णवीं स्कन्दमातरम् ।सरस्वतीमदिति-न्दक्षदुहितर-न्नमामः पावनां शिवाम् ॥ 11 ॥
kālarātrī-mbrahmastutāṃ vaiṣṇavīṃ skandamātaram ।sarasvatīmaditi-ndakṣaduhitara-nnamāmaḥ pāvanāṃ śivām ॥ 11 ॥
meaning
We salute the dark night, the Brahma-praised, the Vaishnavi, the mother of Skanda, Sarasvati, Aditi, the daughter of Daksha — the purifying Shiva.
verse 12
महालक्ष्म्यै च विद्महे सर्वशक्त्यै च धीमहि ।तन्नो देवी प्रचोदयात् ॥ 12 ॥
mahālakṣmyai cha vidmahē sarvaśaktyai cha dhīmahi ।tannō dēvī prachōdayāt ॥ 12 ॥
meaning
We know Mahalakshmi; we meditate on Sarva-shakti — may that Goddess impel us. [Devi Gayatri]
verse 13
अदितिर्ह्यजनिष्ट दक्ष या दुहिता तव ।ता-न्देवा अन्वजायन्त भद्रा अमृतबन्धवः ॥ 13 ॥
aditirhyajaniṣṭa dakṣa yā duhitā tava ।tā-ndēvā anvajāyanta bhadrā amṛtabandhavaḥ ॥ 13 ॥
meaning
Aditi was indeed born, O Daksha — she who is your daughter; the gods were born from her, the blessed ones, the bond of immortality. (Rigveda)
verse 14
कामो योनिः कमला वज्रपाणि-र्गुहा हसा मातरिश्वाभ्रमिन्द्रः ।पुनर्गुहा सकला मायया चपुरूच्यैषा विश्वमातादिविद्योम् ॥ 14 ॥
kāmō yōniḥ kamalā vajrapāṇi-rguhā hasā mātariśvābhramindraḥ ।punarguhā sakalā māyayā chapurūchyaiṣā viśvamātādividyōm ॥ 14 ॥
meaning
Kama is the womb; Kamala, the thunderbolt-holder, the cave, the ha-sa letters, Matarisvaan, the cloud, Indra; again the cave, then the complete body with Maya — this is the Adi Vidya, Om. [mantra explanation]
verse 15
एषा-ऽऽत्मशक्तिः ।एषा विश्वमोहिनी ।पाशाङ्कुशधनुर्बाणधरा ।एषा श्रीमहाविद्या ।य एवं-वेँद स शोक-न्तरति ॥ 15 ॥
ēṣā-''tmaśaktiḥ ।ēṣā viśvamōhinī ।pāśāṅkuśadhanurbāṇadharā ।ēṣā śrīmahāvidyā ।ya ēvaṃ vēda sa śōka-ntarati ॥ 15 ॥
meaning
This is the power of the Self; this is the enchantress of the universe; she bears noose, goad, bow, and arrows; this is Shri Mahavidya — one who knows this crosses over sorrow.
verse 16
नमस्ते अस्तु भगवति मातरस्मान्पाहि सर्वतः ॥ 16 ॥
namastē astu bhagavati mātarasmānpāhi sarvataḥ ॥ 16 ॥
meaning
Salutation to you, O Bhagavati; O Mother, protect us from all sides.
verse 17
सैषाष्टौ वसवः ।सैषैकादश रुद्राः ।सैषा द्वादशादित्याः ।सैषा विश्वेदेवा-स्सोमपा असोमपाश्च ।सैषा यातुधाना असुरा रक्षांसि पिशाचा यक्षा सिद्धाः ।सैषा सत्त्वरजस्तमांसि ।सैषा ब्रह्मविष्णुरुद्ररूपिणी ।सैषा प्रजापतीन्द्रमनवः ।सैषा ग्रहनक्षत्रज्योतींषि । कलाकाष्ठादिकालरूपिणी ।तामह-म्प्रणौमि नित्यम् ।पापापहारिणी-न्देवी-म्भुक्तिमुक्तिप्रदायिनीम् ।अनन्तां-विँजयां शुद्धां शरण्यां शिवदां शिवाम् ॥ 17 ॥
saiṣāṣṭau vasavaḥ ।saiṣaikādaśa rudrāḥ ।saiṣā dvādaśādityāḥ ।saiṣā viśvēdēvā-ssōmapā asōmapāścha ।saiṣā yātudhānā asurā rakṣāṃsi piśāchā yakṣā siddhāḥ ।saiṣā sattvarajastamāṃsi ।saiṣā brahmaviṣṇurudrarūpiṇī ।saiṣā prajāpatīndramanavaḥ ।saiṣā grahanakṣatrajyōtīṃṣi । kalākāṣṭhādikālarūpiṇī ।tāmaha-mpraṇaumi nityam ।pāpāpahāriṇī-ndēvī-mbhuktimuktipradāyinīm ।anantāṃ vijayāṃ śuddhāṃ śaraṇyāṃ śivadāṃ śivām ॥ 17 ॥
meaning
She is indeed the eight Vasus; she is the eleven Rudras; she is the twelve Adityas; she is the Vishvedevas — those who drink soma and those who do not; she is the demons, Asuras, Rakshasas, Pisachas, Yakshas, and Siddhas; she is the three gunas; she is Brahma-Vishnu-Rudra.
verse 18
वियदीकारसंयुँक्तं-वीँतिहोत्रसमन्वितम् ।अर्धेन्दुलसित-न्देव्या बीजं सर्वार्थसाधकम् ॥ 18 ॥
viyadīkārasaṃyuktaṃ vītihōtrasamanvitam ।ardhēndulasita-ndēvyā bījaṃ sarvārthasādhakam ॥ 18 ॥
meaning
The bija combined with the sky-letter, united with the fire-letter, illumined with the half-moon — the bija of the Goddess, the accomplisher of all ends. [mantra explanation]
verse 19
एवमेकाक्षर-म्ब्रह्म यतय-श्शुद्धचेतसः ।ध्यायन्ति परमानन्दमया ज्ञानाम्बुराशयः ॥ 19 ॥
ēvamēkākṣara-mbrahma yataya-śśuddhachētasaḥ ।dhyāyanti paramānandamayā jñānāmburāśayaḥ ॥ 19 ॥
meaning
Thus is the one-syllable Brahman; the sages of pure heart meditate on the form of supreme bliss — they are oceans of gnosis.
verse 20
वाङ्माया ब्रह्मसूस्तस्मा-थ्षष्ठं-वँक्त्रसमन्वितम् ।सूर्यो-ऽवामश्रोत्रबिन्दुसंयुँक्तष्टात्तृतीयकः ।नारायणेन सम्मिश्रो वायुश्चाधरयुक्ततः ।विच्चे नवार्णको-ऽर्ण-स्स्यान्महदानन्ददायकः ॥ 20 ॥
vāṅmāyā brahmasūstasmā-thṣaṣṭhaṃ vaktrasamanvitam ।sūryō-'vāmaśrōtrabindusaṃyuktaṣṭāttṛtīyakaḥ ।nārāyaṇēna sammiśrō vāyuśchādharayuktataḥ ।vichchē navārṇakō-'rṇa-ssyānmahadānandadāyakaḥ ॥ 20 ॥
meaning
Vak and Maya are Brahma; combined with the sixth, united with the face, then the sun with the left ear and the moon united with the nasal sound, with Narayana combined, the wind added with the lower — thus arises the nine-syllable mantra, the supreme bestower of great bliss. [mantra description]
verse 21
हृत्पुण्डरीकमध्यस्था-म्प्रातस्सूर्यसमप्रभाम् ।पाशाङ्कुशधरां सौम्यां-वँरदाभयहस्तकाम् ।त्रिनेत्रां रक्तवसना-म्भक्तकामदुघा-म्भजे ॥ 21 ॥
hṛtpuṇḍarīkamadhyasthā-mprātassūryasamaprabhām ।pāśāṅkuśadharāṃ saumyāṃ varadābhayahastakām ।trinētrāṃ raktavasanā-mbhaktakāmadughā-mbhajē ॥ 21 ॥
meaning
I worship at dawn the three-eyed, gentle, boon-bestowing, fear-removing-handed, red-garmented Goddess who dwells in the heart-lotus radiant as the morning sun, bearing noose and goad — she who fulfils devotees' desires. [dhyana]
verse 22
नमामि त्वा-म्महादेवी-म्महाभयविनाशिनीम् ।महादुर्गप्रशमनी-म्महाकारुण्यरूपिणीम् ॥ 22 ॥
namāmi tvā-mmahādēvī-mmahābhayavināśinīm ।mahādurgapraśamanī-mmahākāruṇyarūpiṇīm ॥ 22 ॥
meaning
I bow to you, O Mahadevi, destroyer of great fear; remover of great difficulty; you who are the form of great compassion.
verse 23
यस्या-स्स्वरूप-म्ब्रह्मादयो न जानन्ति तस्मादुच्यते अज्ञेया ।यस्या अन्तो न लभ्यते तस्मादुच्यते अनन्ता ।यस्या लक्ष्य-न्नोपलक्ष्यते तस्मादुच्यते अलक्ष्या ।यस्या जनन-न्नोपलभ्यते तस्मादुच्यते अजा ।एकैव सर्वत्र वर्तते तस्मादुच्यते एका ।एकैव विश्वरूपिणी तस्मादुच्यते नैका ।अत एवोच्यते अज्ञेयानन्तालक्ष्याजैका नैकेति ॥ 23 ॥
yasyā-ssvarūpa-mbrahmādayō na jānanti tasmāduchyatē ajñēyā ।yasyā antō na labhyatē tasmāduchyatē anantā ।yasyā lakṣya-nnōpalakṣyatē tasmāduchyatē alakṣyā ।yasyā janana-nnōpalabhyatē tasmāduchyatē ajā ।ēkaiva sarvatra vartatē tasmāduchyatē ēkā ।ēkaiva viśvarūpiṇī tasmāduchyatē naikā ।ata ēvōchyatē ajñēyānantālakṣyājaikā naikēti ॥ 23 ॥
meaning
She whose form Brahma and others do not know — therefore she is called the Unknowable; she who has no end is called the Infinite; she who cannot be identified by any mark is called the Unmarkable; she whose birth is not perceived is called the Unborn. [philosophical verses]
verse 24
मन्त्राणा-म्मातृका देवी शब्दाना-ञ्ज्ञानरूपिणी ।ज्ञानाना-ञ्चिन्मयातीता शून्यानां शून्यसाक्षिणी ।यस्याः परतर-न्नास्ति सैषा दुर्गा प्रकीर्तिता ॥ 24 ॥
mantrāṇā-mmātṛkā dēvī śabdānā-ñjñānarūpiṇī ।jñānānā-ñchinmayātītā śūnyānāṃ śūnyasākṣiṇī ।yasyāḥ paratara-nnāsti saiṣā durgā prakīrtitā ॥ 24 ॥
meaning
The mother of all mantras, of the form of knowledge of all sounds, beyond even knowledge and the pure consciousness, the witness of the void — beyond her nothing is higher — she is known as Durga. [philosophical verse]
verse 25
ता-न्दुर्गा-न्दुर्गमा-न्देवी-न्दुराचारविघातिनीम् ।नमामि भवभीतो-ऽहं संसारार्णवतारिणीम् ॥ 25 ॥
tā-ndurgā-ndurgamā-ndēvī-ndurāchāravighātinīm ।namāmi bhavabhītō-'haṃ saṃsārārṇavatāriṇīm ॥ 25 ॥
meaning
I bow to Durga the difficult, the inaccessible Goddess, the destroyer of bad conduct — I who fear the ocean of worldly existence bow to her who carries across that ocean.
verse 26
इदमथर्वशीर्षं-योँ-ऽधीते स पञ्चाथर्वशीर्षजपफलमाप्नोति ।इदमथर्वशीर्षमज्ञात्वा यो-ऽर्चां स्थापयति ।शतलक्ष-म्प्रजप्त्वा-ऽपि सो-ऽर्चासिद्धि-न्न विन्दति ।शतमष्टोत्तर-ञ्चास्य पुरश्चर्याविधि-स्स्मृतः ।दशवार-म्पठेद्यस्तु सद्यः पापैः प्रमुच्यते ।महादुर्गाणि तरति महादेव्याः प्रसादतः । 26 ॥
idamatharvaśīrṣaṃ yō-'dhītē sa pañchātharvaśīrṣajapaphalamāpnōti ।idamatharvaśīrṣamajñātvā yō-'rchāṃ sthāpayati ।śatalakṣa-mprajaptvā-'pi sō-'rchāsiddhi-nna vindati ।śatamaṣṭōttara-ñchāsya puraścharyāvidhi-ssmṛtaḥ ।daśavāra-mpaṭhēdyastu sadyaḥ pāpaiḥ pramuchyatē ।mahādurgāṇi tarati mahādēvyāḥ prasādataḥ । 26 ॥
meaning
One who studies this Atharva Sheersham obtains the fruit of reciting the five Atharva Sheersha texts; one who installs an image without knowing this, even after a hundred thousand recitations, does not attain perfection. [Phala-shruti]
verse 27
सायमधीयानो दिवसकृत-म्पाप-न्नाशयति ।प्रातरधीयानो रात्रिकृत-म्पाप-न्नाशयति ।साय-म्प्रातः प्रयुञ्जानो अपापो भवति ।निशीथे तुरीयसन्ध्याया-ञ्जप्त्वा वाक्सिद्धिर्भवति ।नूतनाया-म्प्रतिमाया-ञ्जप्त्वा देवतासान्निध्य-म्भवति ।प्राणप्रतिष्ठाया-ञ्जप्त्वा प्राणाना-म्प्रतिष्ठा भवति ।भौमाश्विन्या-म्महादेवीसन्निधौ जप्त्वा महामृत्यु-न्तरति ।स महामृत्यु-न्तरति ।य एवं-वेँद ।इत्युपनिषत् ॥ 27 ॥
sāyamadhīyānō divasakṛta-mpāpa-nnāśayati ।prātaradhīyānō rātrikṛta-mpāpa-nnāśayati ।sāya-mprātaḥ prayuñjānō apāpō bhavati ।niśīthē turīyasandhyāyā-ñjaptvā vāksiddhirbhavati ।nūtanāyā-mpratimāyā-ñjaptvā dēvatāsānnidhya-mbhavati ।prāṇapratiṣṭhāyā-ñjaptvā prāṇānā-mpratiṣṭhā bhavati ।bhaumāśvinyā-mmahādēvīsannidhau japtvā mahāmṛtyu-ntarati ।sa mahāmṛtyu-ntarati ।ya ēvaṃ vēda ।ityupaniṣat ॥ 27 ॥
meaning
One who recites it in the evening destroys the day's sin; one who recites it in the morning destroys the night's sin; reciting both morning and evening becomes free from sin; reciting at the third watch at the junction of midnight, speech-perfection arises. [Phala-shruti]
verse 28
इति देव्यथर्वशीर्षम् ।
iti dēvyatharvaśīrṣam ।
meaning
Thus ends the Devi Atharva Sheersha. [colophon]

Primary text from vignanam.org