Shri Devi Atharvashirsham

The Shri Devi Atharvashirsham, also called the Devi Atharvashirsha, is an important stotra in the worship of the Goddess. It is recited before the main chapters of the Durga Saptashati. In it, the Goddess is described as the very form of Brahman, as Prakriti, Mahamaya, Mahavidya, Mahalakshmi, Saraswati, and as the power of the entire universe. Describing her own all-pervading nature, the Goddess herself explains that it is she who exists in creation, knowledge, power, nature and all the divine powers. This text is a way of understanding the vastness and glory of the Goddess.

Shri Devyatharvashirsham (॥ श्रीदेव्यथर्वशीर्षम् ॥)

Verse 1

ॐ सर्वे वै देवा देवीमुपतस्थुः कासि त्वं महादेवीति॥1॥

Om Sarve Vai Deva Devim Upatasthuh Kasi Tvam Mahadeviti || 1 ||

Meaning: All the gods worshipped the Goddess and asked: “O Mahadevi! Who are you? What is your true nature?”

Verse 2

साब्रवीत् - अहं ब्रह्मस्वरूपिणी। मत्तः प्रकृतिपुरुषात्मकं जगत्। शून्यं चाशून्यं च॥2॥

Sabravit - Aham Brahma-Svarupini | Mattah Prakriti-Purushatmakam Jagat | Shunyam Chashunyam Cha || 2 ||

Meaning: The Goddess said: “I am of the nature of Brahman. From me alone has arisen this whole universe, made of Prakriti (nature) and Purusha (spirit). I exist both as the void and as what is not void.”

Verse 3

अहमानन्दानानन्दौ। अहं विज्ञानाविज्ञाने।अहं ब्रह्माब्रह्मणी वेदितव्ये। अहं पञ्चभूतान्यपञ्चभूतानि।अहमखिलं जगत्॥3॥

Aham Anandananandau | Aham Vijnanavijnane | Aham Brahmabrahmani Veditavye | Aham Panchabhutany Apanchabhutani | Ahamakhilam Jagat || 3 ||

Meaning: “I am both bliss and non-bliss. I exist as both knowledge and ignorance. What is to be known as Brahman and as non-Brahman — that too is I. The five great elements and whatever lies beyond them — that too is I. The whole universe is my own form.”

Verse 4

वेदोऽहमवेदोऽहम्। विद्याहमविद्याहम्। अजाहमनजाहम्। अधश्चोर्ध्वं च तिर्यक्चाहम्॥4॥

Vedo'ham Avedo'ham | Vidyaham Avidyaham | Ajaham Anajaham | Adhash Chordhvam Cha Tiryakchaham || 4 ||

Meaning: “I am the Veda and I am also beyond the Veda. I am both knowledge (vidya) and ignorance (avidya). I am unborn, and I also appear in forms that are born. Below, above and in all four directions, it is I alone who pervade.”

Verse 5

अहं रुद्रेभिर्वसुभिश्चरामि।अहमादित्यैरुत विश्वदेवैः। अहं मित्रावरुणावुभौ बिभर्मि।अहमिन्द्राग्नी अहमश्विनावुभौ॥5॥

Aham Rudrebhir Vasubhish Charami | Aham Adityair Uta Vishvadevaih | Aham Mitra-Varunav Ubhau Bibharmi | Ahamindragni Aham Ashvinav Ubhau || 5 ||

Meaning: “I move with the Rudras and the Vasus. I abide in the Adityas and in all the gods. I give strength to Mitra and Varuna. I am present in Indra and Agni and in both the Ashvini Kumaras.”

Verse 6

अहं सोमं त्वष्टारं पूषणं भगं दधामि। अहं विष्णुमुरुक्रमं ब्रह्माणमुत प्रजापतिं दधामि॥6॥

Aham Somam Tvashtaram Pushanam Bhagam Dadhami | Aham Vishnum Urukramam Brahmanamuta Prajapatim Dadhami || 6 ||

Meaning: “I give power to the gods Soma, Tvashta, Pusha and Bhaga. I am also the power that upholds Lord Vishnu of wide strides, Brahma and Prajapati.”

Verse 7

अहं दधामि द्रविणं हविष्मते सुप्राव्ये यजमानाय सुन्वते। अहं राष्ट्री सङ्गमनी वसूनांचिकितुषी प्रथमा यज्ञियानाम्। अहं सुवे पितरमस्य मूर्धन्मम योनिरप्स्वन्तः समुद्रे। य एवं वेद।स दैवीं सम्पदमाप्नोति॥7॥

Aham Dadhami Dravinam Havishmate Supravye Yajamanaya Sunvate | Aham Rashtri Sangamani Vasunan Chikitushi Prathama Yajniyanam | Aham Suve Pitaramasya Murdhan Mama Yonir Apsvantah Samudre | Ya Evam Veda | Sa Daivim Sampadam Apnoti || 7 ||

Meaning: “I grant wealth and prosperity to the worshipper who performs the yajna (sacrifice) and makes offerings to the gods. I am the power of the nation and the one who gathers all wealth. I am the giver of knowledge and the power that is worshipped first in the yajna. I also give birth to the root cause of this world, and my power is present within the waters and the ocean. Whoever knows this form of mine attains divine wealth and divine qualities.”

Verse 8

ते देवा अब्रुवन् -नमो देव्यै महादेव्यै शिवायै सततं नमः। नमः प्रकृत्यै भद्रायै नियताः प्रणताः स्म ताम्॥8॥

Te Deva Abruvan -Namo Devyai Mahadevyai Shivayai Satatam Namah | Namah Prakrityai Bhadrayai Niyatah Pranatah Sma Tam || 8 ||

Meaning: Then the gods said: Salutations to Mahadevi. Salutations again and again to the auspicious Goddess. Our obeisance to the Goddess who is Prakriti and who is auspiciousness itself. We take refuge in you with faith and surrender.

Verse 9

तामग्निवर्णां तपसा ज्वलन्तींवैरोचनीं कर्मफलेषु जुष्टाम्। दुर्गां देवीं शरणंप्रपद्यामहेऽसुरान्नाशयित्र्यै ते नमः॥9॥

Tam Agnivarnam Tapasa Jvalantim Vairochanim Karma-Phaleshu Jushtam | Durgam Devim Sharanam Prapadyamahe'suran Nashayitryai Te Namah || 9 ||

Meaning: We take refuge in Goddess Durga, who is radiant like fire, shining with austerity and endowed with divine light. She gives the auspicious fruits of our actions and destroys the asuras, that is, the evil forces. Our salutations to such a Goddess.

Verse 10

देवीं वाचमजनयन्त देवास्तां विश्वरूपाः पशवो वदन्ति। सा नो मन्द्रेषमूर्जं दुहाना धेनुर्वागस्मानुप सुष्टुतैतु॥10॥

Devim Vacham Ajanayanta Devastam Vishvarupah Pashavo Vadanti | Sa No Mandresham Urjam Duhana Dhenur Vag Asman Upa Sushtutaitu || 10 ||

Meaning: The gods brought forth the divine Speech (Vak). All the creatures of the world express it in the different forms of that Speech. May that divine Speech be as beneficial to us as a cow, giving us sweet words, strength and knowledge.

Verse 11

कालरात्रीं ब्रह्मस्तुतां वैष्णवीं स्कन्दमातरम्। सरस्वतीमदितिं दक्षदुहितरं नमामः पावनां शिवाम्॥11॥

Kalaratrim Brahmastutam Vaishnavim Skanda-Mataram | Sarasvatim Aditim Daksha-Duhitaram Namamah Pavanam Shivam || 11 ||

Meaning: We bow to the Goddess who is Kalaratri, Vaishnavi praised by Brahma, the mother of Lord Skanda, Saraswati and Aditi. She is pure and auspicious.

Verse 12

महालक्ष्म्यै च विद्महे सर्वशक्त्यै च धीमहि। तन्नो देवी प्रचोदयात्॥12॥

Mahalakshmyai Cha Vidmahe Sarva-Shaktyai Cha Dhimahi | Tanno Devi Prachodayat || 12 ||

Meaning: We strive to know the nature of Mahalakshmi and meditate on the Goddess who presides over all powers. May that Goddess inspire our intellect towards the right path.

Verse 13

अदितिर्ह्यजनिष्ट दक्ष या दुहिता तव। तां देवा अन्वजायन्त भद्रा अमृतबन्धवः॥13॥

Aditir Hy Ajanishta Daksha Ya Duhita Tava | Tam Deva Anvajayanta Bhadra Amrita-Bandhavah || 13 ||

Meaning: O Goddess! Aditi, the daughter of Daksha — from her the gods were born. She is the mother of all the gods, who are auspicious and divine like nectar.

Verse 14

कामो योनिः कमला वज्रपाणिर्गुहा हसा मातरिश्वाभ्रमिन्द्रः। पुनर्गुहा सकला मायया च पुरूच्यैषा विश्वमातादिविद्योम्॥14॥

Kamo Yonih Kamala Vajrapanir Guha Hasa Matarishvabhram Indrah | Punarguha Sakala Mayaya Cha Puruchyaisha Vishvamatadividyom || 14 ||

Meaning: This great power of the Goddess appears in various forms — as desire, as the root of creation, as Kamala, and as Indra and the other divine powers. She abides secretly in everything and governs the whole world through her maya. She alone is the Mother of the universe and the root power of all knowledge.

Verse 15

एषाऽऽत्मशक्तिः। एषा विश्वमोहिनी। पाशाङ्कुशधनुर्बाणधरा। एषा श्रीमहाविद्या। य एवं वेद स शोकं तरति॥15॥

Esha''tma-Shaktih | Esha Vishvamohini | Pashankusha-Dhanur-Bana-Dhara | Esha Shri-Mahavidya | Ya Evam Veda Sa Shokam Tarati || 15 ||

Meaning: This Goddess is the power of the Self and the power that holds the whole world under the spell of her maya. She holds the noose, the goad, the bow and the arrows. She is Shri Mahavidya. Whoever knows this form of hers rises above sorrow and suffering.

Verse 16

नमस्ते अस्तु भगवति मातरस्मान् पाहि सर्वतः॥16॥

Namaste Astu Bhagavati Matar Asman Pahi Sarvatah || 16 ||

Meaning: O Mother Bhagavati, salutations to you! Protect us on all sides.

Verse 17

सैषाष्टौ वसवः। सैषैकादश रुद्राः।सैषा द्वादशादित्याः। सैषा विश्वेदेवाः सोमपा असोमपाश्च। सैषा यातुधाना असुरारक्षांसि पिशाचा यक्षाः सिद्धाः। सैषा सत्त्वरजस्तमांसि।सैषा ब्रह्मविष्णुरुद्ररूपिणी। सैषा प्रजापतीन्द्रमनवः।सैषा ग्रहनक्षत्रज्योतींषि। कलाकाष्ठादिकालरूपिणी।तामहं प्रणौमि नित्यम्॥ पापापहारिणीं देवींभुक्तिमुक्तिप्रदायिनीम्। अनन्तां विजयां शुद्धांशरण्यां शिवदां शिवाम्॥17॥

Saishashtau Vasavah | Saishaikadasha Rudrah | Saisha Dvadashadityah | Saisha Vishvedevah Somapa Asomapashcha | Saisha Yatudhana Asura-Rakshamsi Pishacha Yakshah Siddhah | Saisha Sattva-Rajas-Tamamsi | Saisha Brahma-Vishnu-Rudra-Rupini | Saisha Prajapatindra-Manavah | Saisha Graha-Nakshatra-Jyotimshi | Kala-Kashthadi-Kala-Rupini | Tamaham Pranaumi Nityam || Papapaharinim Devim Bhukti-Mukti-Pradayinim | Anantam Vijayam Shuddham Sharanyam Shivadam Shivam || 17 ||

Meaning: This Goddess exists as the eight Vasus, the eleven Rudras, the twelve Adityas and all the gods. She abides in all divine forms, both those who drink Soma and those who do not. She is present in the various divine and unseen powers as well. Sattva, rajas and tamas — the three gunas — are her own forms. She also appears as Brahma, Vishnu and Rudra. Her power is in Prajapati, Indra, Manu, the planets, the stars and all the heavenly lights. All the measures of time, such as kala and kashtha, also come from her. I bow always to such a Goddess, who removes sins, who grants both worldly happiness and liberation, and who is infinite, victorious, pure, the giver of refuge and the bestower of well-being.

Verse 18

वियदीकारसंयुक्तंवीतिहोत्रसमन्वितम्। अर्धेन्दुलसितं देव्याबीजं सर्वार्थसाधकम्॥18॥

Viyad-Ikara-Samyuktam Vitihotra-Samanvitam | Ardhendu-Lasitam Devyabijam Sarvartha-Sadhakam || 18 ||

Meaning: This bija mantra of the Goddess is described as united with the element of space (akasha) and the power of fire, and as shining like the crescent moon. Meditation on it and chanting of it are said to bring success in every auspicious aim.

Verse 19

एवमेकाक्षरं ब्रह्म यतयः शुद्धचेतसः। ध्यायन्ति परमानन्दमया ज्ञानाम्बुराशयः॥19॥

Evam Ekaksharam Brahma Yatayah Shuddha-Chetasah | Dhyayanti Paramanandamaya Jnanamburashayah || 19 ||

Meaning: Yogis of pure mind meditate on this one-syllable Brahman. They fix their minds on that divine power, which is a boundless ocean of knowledge and the very form of supreme bliss.

Verse 20

वाङ्माया ब्रह्मसूस्तस्मात् षष्ठं वक्त्रसमन्वितम्। सूर्योऽवामश्रोत्रबिन्दुसंयुक्तष्टात्तृतीयकः। नारायणेन सम्मिश्रो वायुश्चाधरयुक् ततः। विच्चे नवार्णकोऽर्णः स्यान्महदानन्ददायकः॥20॥

Vanmaya Brahmasus Tasmat Shashtham Vaktra-Samanvitam | Suryo'vama-Shrotra-Bindu-Samyuktash Tat-Tritiyakah | Narayanena Sammishro Vayush Chadharayuk Tatah | Vichche Navarnako'rnah Syan Mahadananda-Dayakah || 20 ||

Meaning: This mantra describes the bija syllables associated with the Goddess’s power of speech and knowledge. Formed by the union of these various bija syllables, the Navarna mantra is regarded as the very form of the Goddess’s power. Chanting it is said to give the practitioner great spiritual bliss.

Verse 21

हृत्पुण्डरीकमध्यस्थां प्रातःसूर्यसमप्रभाम्। पाशाङ्कुशधरां सौम्यां वरदाभयहस्तकाम्। त्रिनेत्रां रक्तवसनां भक्तकामदुघां भजे॥21॥

Hrit-Pundarika-Madhyastham Pratah-Surya-Samaprabham | Pashankusha-Dharam Saumyam Varadabhaya-Hastakam | Trinetram Raktavasanam Bhakta-Kamadugham Bhaje || 21 ||

Meaning: I meditate on the Goddess who is seated in the lotus of the heart and shines like the morning sun. In her hands she holds the noose and the goad. She is calm and beautiful, and with her hands she grants boons and fearlessness. She has three eyes, wears red garments and fulfils the wishes of her devotees.

Verse 22

नमामि त्वां महादेवींमहाभयविनाशिनीम्। महादुर्गप्रशमनींमहाकारुण्यरूपिणीम्॥22॥

Namami Tvam Mahadevim Mahabhaya-Vinashinim | Mahadurga-Prashamanim Mahakarunya-Rupinim || 22 ||

Meaning: I bow to that Mahadevi who destroys even the greatest fear, who calms even the most difficult crisis, and who is the embodiment of great compassion.

Verse 23

यस्याः स्वरूपं ब्रह्मादयो नजानन्ति तस्मादुच्यते अज्ञेया। यस्या अन्तो न लभ्यते तस्मादुच्यते अनन्ता। यस्या लक्ष्यं नोपलक्ष्यते तस्मादुच्यते अलक्ष्या। यस्या जननं नोपलभ्यते तस्मादुच्यते अजा। एकैव सर्वत्र वर्तते तस्मादुच्यते एका। एकैव विश्वरूपिणी तस्मादुच्यते नैका। अत एवोच्यते अज्ञेयानन्तालक्ष्याजैका नैकेति॥23॥

Yasyah Svarupam Brahmadayo Najananti Tasmad Uchyate Ajneya | Yasya Anto Na Labhyate Tasmad Uchyate Ananta | Yasya Lakshyam Nopalakshyate Tasmad Uchyate Alakshya | Yasya Jananam Nopalabhyate Tasmad Uchyate Aja | Ekaiva Sarvatra Vartate Tasmad Uchyate Eka | Ekaiva Vishvarupini Tasmad Uchyate Naika | Ata Evochyate Ajneyanantalakshyajaika Naiketi || 23 ||

Meaning: Even Brahma and the other gods cannot fully know the true nature of the Goddess; therefore she is called Ajneya (the Unknowable). She has no end; therefore she is Ananta (the Infinite). She cannot be confined to any one form or aim; therefore she is Alakshya (the Imperceptible). She has no birth; therefore she is Aja (the Unborn). Though she is one, she is present everywhere; therefore she is called Eka (the One). And that one power appears throughout the universe in many forms; therefore she is called Naika (the Many).

Verse 24

मन्त्राणां मातृका देवी शब्दानां ज्ञानरूपिणी। ज्ञानानां चिन्मयातीता*शून्यानां शून्यसाक्षिणी। यस्याः परतरं नास्तिसैषा दुर्गा प्रकीर्तिता॥24॥

Mantranam Matrika Devi Shabdanam Jnanarupini | Jnananam Chinmayatita Shunyanam Shunya-Sakshini | Yasyah Parataram Nastisaisha Durga Prakirtita || 24 ||

Meaning: The Goddess is the root power of all mantras. She exists in words as knowledge, and beyond knowledge she is the very form of consciousness. She is the witness even of the void. There is nothing higher than her or beyond her. Therefore she is called Durga.

Verse 25

तां दुर्गां दुर्गमां देवीं दुराचारविघातिनीम्। नमामि भवभीतोऽहं संसारार्णवतारिणीम्॥25॥

Tam Durgam Durgamam Devim Durachara-Vighatinim | Namami Bhavabhito'ham Samsararnava-Tarinim || 25 ||

Meaning: I bow to that Goddess Durga who removes even the most difficult crises and destroys evil conduct. Afflicted by the fears of the world, I take refuge in her, for she carries us across the ocean of worldly existence.

Verse 26

इदमथर्वशीर्षं योऽधीते सपञ्चाथर्वशीर्षजपफलमाप्नोति। इदमथर्वशीर्षमज्ञात्वा योऽर्चांस्थापयति - शतलक्षं प्रजप्त्वापि सोऽर्चासिद्धिं न विन्दति।शतमष्टोत्तरं चास्य पुरश्चर्याविधिः स्मृतः। दशवारं पठेद् यस्तु सद्यः पापैः प्रमुच्यते। महादुर्गाणि तरति महादेव्याः प्रसादतः॥26॥

Idam Atharvashirsham Yo'dhite Sapanchatharvashirsha-Japa-Phalam Apnoti | Idam Atharvashirsham Ajnatva Yo'rcham Sthapayati - Shatalaksham Prajaptvapi So'rcha-Siddhim Na Vindati | Shatam Ashtottaram Chasya Purashcharya-Vidhih Smritah | Dashavaram Pathed Yastu Sadyah Papaih Pramuchyate | Mahadurgani Tarati Mahadevyah Prasadatah || 26 ||

Meaning: A person who studies this Atharvashirsha gains special merit by chanting it. It is said that one must understand the importance of this stotra in the worship and adoration of the Goddess. Its purashcharana (formal course of practice) mentions 108 recitations. A person who recites it ten times gains the fruit of freedom from sin and, by the grace of Mahadevi, overcomes great crises.

सायमधीयानो दिवसकृतं पापं नाशयति। प्रातरधीयानो रात्रिकृतं पापं नाशयति। सायं प्रातः प्रयुञ्जानो अपापो भवति। निशीथे तुरीयसन्ध्यायां जप्त्वा वाक्सिद्धिर्भवति। नूतनायां प्रतिमायां जप्त्वा देवतासांनिध्यं भवति। प्राणप्रतिष्ठायां जप्त्वा प्राणानां प्रतिष्ठा भवति। भौमाश्विन्यां महादेवीसंनिधौ जप्त्वा महामृत्युं तरति। स महामृत्युं तरति य एवं वेद। इत्युपनिषत्॥

Sayam Adhiyano Divasakritam Papam Nashayati | Pratar Adhiyano Ratrikritam Papam Nashayati | Sayam Pratah Prayunjano Apapo Bhavati | Nishithe Turiya-Sandhyayam Japtva Vak-Siddhir Bhavati | Nutanayam Pratimayam Japtva Devata-Sannidhyam Bhavati | Prana-Pratishthayam Japtva Prananam Pratishtha Bhavati | Bhaumashvinyam Mahadevi-Sannidhau Japtva Mahamrityum Tarati | Sa Mahamrityum Tarati Ya Evam Veda | Ityupanishat ||

Meaning: Reciting it in the evening is said to bring the fruit of destroying the sins committed during the day. Reciting it in the morning is said to destroy the sins committed during the night. One who recites it both morning and evening gains the fruit of freedom from sin. Chanting it at midnight or at a special twilight hour is said to bring special power and siddhi to one’s speech. Chanting it before a new image of the Goddess is said to establish the Goddess’s presence in it. Chanting it at the time of prana-pratishtha (consecration) establishes the life-force in the image. Chanting it in the presence of Mahadevi at the special conjunction of a Tuesday and the Ashvini nakshatra is said to bring the fruit of crossing over mahamrityu, a great danger of death. Whoever understands this knowledge crosses over mahamrityu. This is the declaration of the Upanishad.