Shri Devi Atharvashirsham Stotram: Lyrics and Meaning

Shri Devi Atharvashirsham – also written Devi Atharvashirsha or Devyatharvashirsha – is the Upanishad in which the Goddess herself declares who she is. When the gods ask Mahadevi "Who are you?", she answers: I am Brahman; from me come Prakriti and Purusha; I am the Veda and what is beyond it; I move with the Rudras, the Vasus, the Adityas and all the gods, and I uphold them. The gods then praise her, the text sets out her mantras – the Devi Gayatri, the bija ह्रीं and the nine-syllable Navarna mantra – and it closes with the fruits of its recitation.

In the Shri Durga Saptashati sequence it is recited after the two Ratri Suktams and before the Navarna Japa. On this page you can read the complete text in Sanskrit with transliteration and the meaning of every verse.

What Is Shri Devi Atharvashirsham?

"Atharvashirsha" means "the head of the Atharva" – a class of short Upanishadic texts in the Atharvaveda tradition, each devoted to one deity. The Devi Atharvashirsha, also known as the Devi Upanishad, is the one devoted to the Goddess. Verse 26 speaks of "the five Atharvashirshas"; the Ganapati, Narayana, Rudra and Surya Atharvashirshas are the other four.

The text moves in five stages: the Goddess's own declaration of her nature (Verses 1–7, where Verses 5–7 are drawn from the Devi Sukta of the Rigveda, spoken in her voice); the gods' praise of her (Verses 8–13); her mantras given in coded form (Verses 14–20); meditation on and praise of Durga (Verses 21–25); and the fruits of recitation (Verse 26 and the closing passage).

Place of Devi Atharvashirsha in Durga Saptashati

In the sequence set out in the Sankalpa of the Path Vidhi, the Devi Atharvashirsha comes after the two Ratri Suktams and immediately before the Nyasa and Navarna Japa that open the main recitation:

Devi Kavacham → Argala Stotram → Keelakam Stotram → Vedokta Ratri Suktam → Tantrokta Ratri Suktam → Devi Atharvashirsha → Nyasa and Navarna Japa → Durga Saptashati

The order and the accompanying prayers can vary by tradition, lineage or edition, so devotees should follow the method prescribed by their Guru or family tradition. The complete procedure is given in the Shri Durga Saptashati Path Vidhi.

Shri Devi Atharvashirsham Sanskrit Text with English Meaning

॥ श्रीदेव्यथर्वशीर्षम् ॥

Verse 1

ॐ सर्वे वै देवा देवीमुपतस्थुः कासि त्वं महादेवीति॥१॥

Om Sarve Vai Devā Devīm Upatasthuḥ Kāsi Tvaṃ Mahādevīti || 1 ||

Meaning: All the gods approached the Goddess and asked: "Who are you, O Mahadevi?"

Verse 2

साब्रवीत् – अहं ब्रह्मस्वरूपिणी।
मत्तः प्रकृतिपुरुषात्मकं जगत्।
शून्यं चाशून्यं च॥२॥

Sābravīt – Ahaṃ Brahma-Svarūpiṇī |
Mattaḥ Prakṛti-Puruṣātmakaṃ Jagat |
Śūnyaṃ Cāśūnyaṃ Ca || 2 ||

Meaning: She said: "I am of the nature of Brahman. From me arises the universe, made of Prakriti and Purusha. I am the void and the non-void."

Verse 3

अहमानन्दानानन्दौ।
अहं विज्ञानाविज्ञाने।
अहं ब्रह्माब्रह्मणी वेदितव्ये।
अहं पञ्चभूतान्यपञ्चभूतानि।
अहमखिलं जगत्॥३॥

Aham Ānandānānandau |
Ahaṃ Vijñānāvijñāne |
Ahaṃ Brahmābrahmaṇī Veditavye |
Ahaṃ Pañcabhūtāny Apañcabhūtāni |
Aham Akhilaṃ Jagat || 3 ||

Meaning: "I am bliss and non-bliss. I am knowledge and ignorance. I am Brahman and non-Brahman, both of which are to be known. I am the five elements and what is not the five elements. I am the entire universe."

Verse 4

वेदोऽहमवेदोऽहम्।
विद्याहमविद्याहम्।
अजाहमनजाहम्।
अधश्चोर्ध्वं च तिर्यक्चाहम्॥४॥

Vedo'ham Avedo'ham |
Vidyāham Avidyāham |
Ajāham Anajāham |
Adhaś Cordhvaṃ Ca Tiryak Cāham || 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 in every direction."

Verse 5

अहं रुद्रेभिर्वसुभिश्चरामि।
अहमादित्यैरुत विश्वदेवैः।
अहं मित्रावरुणावुभौ बिभर्मि।
अहमिन्द्राग्नी अहमश्विनावुभौ॥५॥

Ahaṃ Rudrebhir Vasubhiś Carāmi |
Aham Ādityair Uta Viśvadevaiḥ |
Ahaṃ Mitrāvaruṇāv Ubhau Bibharmi |
Aham Indrāgnī Aham Aśvināv Ubhau || 5 ||

Meaning: "I move with the Rudras and the Vasus, with the Adityas and the Vishvedevas. I uphold both Mitra and Varuna. I am Indra and Agni, and I am the two Ashvins."

Verse 6

अहं सोमं त्वष्टारं पूषणं भगं दधामि।
अहं विष्णुमुरुक्रमं ब्रह्माणमुत प्रजापतिं दधामि॥६॥

Ahaṃ Somaṃ Tvaṣṭāraṃ Pūṣaṇaṃ Bhagaṃ Dadhāmi |
Ahaṃ Viṣṇum Urukramaṃ Brahmāṇam Uta Prajāpatiṃ Dadhāmi || 6 ||

Meaning: "I uphold Soma, Tvashta, Pushan and Bhaga. I uphold Vishnu the wide-strider, and Brahma and Prajapati."

Verse 7

अहं दधामि द्रविणं हविष्मते सुप्राव्ये यजमानाय सुन्वते।
अहं राष्ट्री सङ्गमनी वसूनां चिकितुषी प्रथमा यज्ञियानाम्।
अहं सुवे पितरमस्य मूर्धन्मम योनिरप्स्वन्तः समुद्रे।
य एवं वेद।
स दैवीं सम्पदमाप्नोति॥७॥

Ahaṃ Dadhāmi Draviṇaṃ Haviṣmate Suprāvye Yajamānāya Sunvate |
Ahaṃ Rāṣṭrī Saṅgamanī Vasūnāṃ Cikituṣī Prathamā Yajñiyānām |
Ahaṃ Suve Pitaram Asya Mūrdhan Mama Yonir Apsv Antaḥ Samudre |
Ya Evaṃ Veda |
Sa Daivīṃ Sampadam Āpnoti || 7 ||

Meaning: "I bestow wealth on the one who offers oblations, who presses the Soma and performs the sacrifice. I am the sovereign, the gatherer of treasures, the knowing one, the first among those worthy of worship. I give birth to the Father at the head of this world; my origin is within the waters, in the ocean. Whoever knows this attains divine prosperity."

Verse 8

ते देवा अब्रुवन् –
नमो देव्यै महादेव्यै शिवायै सततं नमः।
नमः प्रकृत्यै भद्रायै नियताः प्रणताः स्म ताम्॥८॥

Te Devā Abruvan –
Namo Devyai Mahādevyai Śivāyai Satataṃ Namaḥ |
Namaḥ Prakṛtyai Bhadrāyai Niyatāḥ Praṇatāḥ Sma Tām || 8 ||

Meaning: Then the gods said: "Salutations to the Goddess, to Mahadevi; salutations always to Shiva, the auspicious one. Salutations to Prakriti, to Bhadra, the gracious one. Disciplined, we bow to her."

Verse 9

तामग्निवर्णां तपसा ज्वलन्तीं वैरोचनीं कर्मफलेषु जुष्टाम्।
दुर्गां देवीं शरणं प्रपद्यामहेऽसुरान्नाशयित्र्यै ते नमः॥९॥

Tām Agni-Varṇāṃ Tapasā Jvalantīṃ Vairocanīṃ Karma-Phaleṣu Juṣṭām |
Durgāṃ Devīṃ Śaraṇaṃ Prapadyāmahe'surān Nāśayitryai Te Namaḥ || 9 ||

Meaning: "We take refuge in Goddess Durga, who has the colour of fire, who blazes with tapas, the daughter of the Resplendent One, who is sought for the fruits of action. O destroyer of the asuras, salutations to you."

Verse 10

देवीं वाचमजनयन्त देवास्तां विश्वरूपाः पशवो वदन्ति।
सा नो मन्द्रेषमूर्जं दुहाना धेनुर्वागस्मानुप सुष्टुतैतु॥१०॥

Devīṃ Vācam Ajanayanta Devās Tāṃ Viśvarūpāḥ Paśavo Vadanti |
Sā No Mandreṣam Ūrjaṃ Duhānā Dhenur Vāg Asmān Upa Suṣṭutaitu || 10 ||

Meaning: "The gods brought forth the Goddess Speech (Vak), whom creatures of every form speak. May that Speech, the milch-cow who yields us sweet food and strength, come to us, well praised."

Verse 11

कालरात्रीं ब्रह्मस्तुतां वैष्णवीं स्कन्दमातरम्।
सरस्वतीमदितिं दक्षदुहितरं नमामः पावनां शिवाम्॥११॥

Kālarātrīṃ Brahma-Stutāṃ Vaiṣṇavīṃ Skanda-Mātaram |
Sarasvatīm Aditiṃ Dakṣa-Duhitaraṃ Namāmaḥ Pāvanāṃ Śivām || 11 ||

Meaning: "We bow to Kalaratri, praised by Brahma; to Vaishnavi; to the Mother of Skanda; to Saraswati; to Aditi, the daughter of Daksha – the purifying, auspicious Goddess."

Verse 12

महालक्ष्म्यै च विद्महे सर्वशक्त्यै च धीमहि।
तन्नो देवी प्रचोदयात्॥१२॥

Mahālakṣmyai Ca Vidmahe Sarva-Śaktyai Ca Dhīmahi |
Tanno Devī Pracodayāt || 12 ||

Meaning: "We know Mahalakshmi; we meditate on her who is all powers. May that Goddess inspire us." This verse is the Devi Gayatri.

Verse 13

अदितिर्ह्यजनिष्ट दक्ष या दुहिता तव।
तां देवा अन्वजायन्त भद्रा अमृतबन्धवः॥१३॥

Aditir Hy Ajaniṣṭa Dakṣa Yā Duhitā Tava |
Tāṃ Devā Anvajāyanta Bhadrā Amṛta-Bandhavaḥ || 13 ||

Meaning: "O Daksha, Aditi, your daughter, was born; after her were born the gods, the blessed ones, the kin of immortality."

Verse 14

कामो योनिः कमला वज्रपाणिर्गुहा हसा मातरिश्वाभ्रमिन्द्रः।
पुनर्गुहा सकला मायया च पुरूच्यैषा विश्वमातादिविद्योम्॥१४॥

Kāmo Yoniḥ Kamalā Vajra-Pāṇir Guhā Hasā Mātariśvābhram Indraḥ |
Punar Guhā Sakalā Māyayā Ca Purūcyaiṣā Viśva-Mātā Dividyom || 14 ||

Meaning: This verse does not describe the Goddess in ordinary words: it encodes her fifteen-syllable mantra, the Shri Vidya (Panchadashi). Each word stands for a syllable – Kama (desire), Yoni (source), Kamala (Lakshmi), Vajrapani (Indra), Guha (Skanda), Hasa, Matarishva (the wind), Abhra (the cloud), Indra; then Guha again, Sakala and Maya – and the verse ends by naming her Vishvamata, the Mother of the universe, Adividya, the primal knowledge, and Om. The mantra itself is traditionally received from a Guru.

Verse 15

एषाऽऽत्मशक्तिः।
एषा विश्वमोहिनी।
पाशाङ्कुशधनुर्बाणधरा।
एषा श्रीमहाविद्या।
य एवं वेद स शोकं तरति॥१५॥

Eṣā Ātma-Śaktiḥ |
Eṣā Viśva-Mohinī |
Pāśāṅkuśa-Dhanur-Bāṇa-Dharā |
Eṣā Śrī-Mahāvidyā |
Ya Evaṃ Veda Sa Śokaṃ Tarati || 15 ||

Meaning: "She is the power of the Self. She is the enchantress of the universe. She bears the noose, the goad, the bow and the arrow. She is Shri Mahavidya. Whoever knows this crosses beyond sorrow."

Verse 16

नमस्ते अस्तु भगवति मातरस्मान् पाहि सर्वतः॥१६॥

Namaste Astu Bhagavati Mātar Asmān Pāhi Sarvataḥ || 16 ||

Meaning: "Salutations to you, O Bhagavati, O Mother. Protect us on every side."

Verse 17

सैषाष्टौ वसवः।
सैषैकादश रुद्राः।
सैषा द्वादशादित्याः।
सैषा विश्वेदेवाः सोमपा असोमपाश्च।
सैषा यातुधाना असुरा रक्षांसि पिशाचा यक्षाः सिद्धाः।
सैषा सत्त्वरजस्तमांसि।
सैषा ब्रह्मविष्णुरुद्ररूपिणी।
सैषा प्रजापतीन्द्रमनवः।
सैषा ग्रहनक्षत्रज्योतींषि।
कलाकाष्ठादिकालरूपिणी।
तामहं प्रणौमि नित्यम्।
पापापहारिणीं देवीं भुक्तिमुक्तिप्रदायिनीम्।
अनन्तां विजयां शुद्धां शरण्यां शिवदां शिवाम्॥१७॥

Saiṣāṣṭau Vasavaḥ |
Saiṣaikādaśa Rudrāḥ |
Saiṣā Dvādaśādityāḥ |
Saiṣā Viśvedevāḥ Somapā Asomapāś Ca |
Saiṣā Yātudhānā Asurā Rakṣāṃsi Piśācā Yakṣāḥ Siddhāḥ |
Saiṣā Sattva-Rajas-Tamāṃsi |
Saiṣā Brahma-Viṣṇu-Rudra-Rūpiṇī |
Saiṣā Prajāpatīndra-Manavaḥ |
Saiṣā Graha-Nakṣatra-Jyotīṃṣi |
Kalā-Kāṣṭhādi-Kāla-Rūpiṇī |
Tām Ahaṃ Praṇaumi Nityam |
Pāpāpahāriṇīṃ Devīṃ Bhukti-Mukti-Pradāyinīm |
Anantāṃ Vijayāṃ Śuddhāṃ Śaraṇyāṃ Śivadāṃ Śivām || 17 ||

Meaning: "She is the eight Vasus. She is the eleven Rudras. She is the twelve Adityas. She is the Vishvedevas, both those who drink Soma and those who do not. She is the Yatudhanas, the Asuras, the Rakshasas, the Pishachas, the Yakshas and the Siddhas. She is sattva, rajas and tamas. She is of the form of Brahma, Vishnu and Rudra. She is the Prajapatis, Indra and the Manus. She is the planets, the nakshatras and the heavenly lights. She is time itself, in its divisions of kala, kashtha and the rest. I bow to her always – the Goddess who removes sin and grants both enjoyment and liberation; the infinite, the victorious, the pure, the refuge, the giver of auspiciousness, the auspicious one."

Verse 18

वियदीकारसंयुक्तं वीतिहोत्रसमन्वितम्।
अर्धेन्दुलसितं देव्या बीजं सर्वार्थसाधकम्॥१८॥

Viyad-Īkāra-Saṃyuktaṃ Vītihotra-Samanvitam |
Ardhendu-Lasitaṃ Devyā Bījaṃ Sarvārtha-Sādhakam || 18 ||

Meaning: This verse spells out the Goddess's seed-syllable (bija) in code: "space" (viyat) is the letter ह, joined with the vowel ई, with "fire" (Vitihotra) – the letter र – and crowned by the half-moon, the nasal bindu. Together they form ह्रीं (Hreem), the bija of the Goddess that accomplishes every aim.

Verse 19

एवमेकाक्षरं ब्रह्म यतयः शुद्धचेतसः।
ध्यायन्ति परमानन्दमया ज्ञानाम्बुराशयः॥१९॥

Evam Ekākṣaraṃ Brahma Yatayaḥ Śuddha-Cetasaḥ |
Dhyāyanti Paramānandamayā Jñānāmbu-Rāśayaḥ || 19 ||

Meaning: "On this one-syllable Brahman the ascetics of pure mind meditate – they who are full of supreme bliss, oceans of knowledge."

Verse 20

वाङ्माया ब्रह्मसूस्तस्मात् षष्ठं वक्त्रसमन्वितम्।
सूर्योऽवामश्रोत्रबिन्दुसंयुक्तष्टात्तृतीयकः।
नारायणेन सम्मिश्रो वायुश्चाधरयुक् ततः।
विच्चे नवार्णकोऽर्णः स्यान्महदानन्ददायकः॥२०॥

Vāṅ-Māyā Brahma-Sūs Tasmāt Ṣaṣṭhaṃ Vaktra-Samanvitam |
Sūryo'vāma-Śrotra-Bindu-Saṃyuktaṣ Ṭāt-Tṛtīyakaḥ |
Nārāyaṇena Sammiśro Vāyuś Cādhara-Yuk Tataḥ |
Vicce Navārṇako'rṇaḥ Syān Mahad-Ānanda-Dāyakaḥ || 20 ||

Meaning: This verse encodes the nine-syllable Navarna mantra of the Goddess, naming each syllable by a symbol: "Vak" (speech) is ऐं, "Maya" is ह्रीं, "Brahmasu" (Kama) is क्लीं; then come "the sixth consonant with the face", "the sun joined with the left ear and the bindu", "the third from ṭa", "mixed with Narayana", "the wind joined with the lower vowel", and finally "Vichche". Together they give ऐं ह्रीं क्लीं चामुण्डायै विच्चे – the nine-lettered mantra that, the verse says, is the giver of great bliss.

Note: Verses 14, 18 and 20 are mantra-codes: the text names each syllable by a symbol rather than stating it outright. The bija and the Navarna mantra are given above; the Shri Vidya mantra of Verse 14 is traditionally received from a Guru.

Verse 21

हृत्पुण्डरीकमध्यस्थां प्रातःसूर्यसमप्रभाम्।
पाशाङ्कुशधरां सौम्यां वरदाभयहस्तकाम्।
त्रिनेत्रां रक्तवसनां भक्तकामदुघां भजे॥२१॥

Hṛt-Puṇḍarīka-Madhyasthāṃ Prātaḥ-Sūrya-Samaprabhām |
Pāśāṅkuśa-Dharāṃ Saumyāṃ Varadābhaya-Hastakām |
Trinetrāṃ Rakta-Vasanāṃ Bhakta-Kāmadughāṃ Bhaje || 21 ||

Meaning: "I worship her who dwells in the lotus of the heart, radiant as the morning sun; who holds the noose and the goad, gentle, her hands granting boons and fearlessness; three-eyed, clad in red, the wish-fulfilling cow of her devotees."

Verse 22

नमामि त्वां महादेवीं महाभयविनाशिनीम्।
महादुर्गप्रशमनीं महाकारुण्यरूपिणीम्॥२२॥

Namāmi Tvāṃ Mahādevīṃ Mahābhaya-Vināśinīm |
Mahādurga-Praśamanīṃ Mahā-Kāruṇya-Rūpiṇīm || 22 ||

Meaning: "I bow to you, Mahadevi, destroyer of great fear, remover of great difficulties, embodiment of great compassion."

Verse 23

यस्याः स्वरूपं ब्रह्मादयो न जानन्ति 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॥२३॥

Yasyāḥ Svarūpaṃ Brahmādayo Na Jānanti Tasmād Ucyate Ajñeyā |
Yasyā Anto Na Labhyate Tasmād Ucyate Anantā |
Yasyā Lakṣyaṃ Nopalakṣyate Tasmād Ucyate Alakṣyā |
Yasyā Jananaṃ Nopalabhyate Tasmād Ucyate Ajā |
Ekaiva Sarvatra Vartate Tasmād Ucyate Ekā |
Ekaiva Viśvarūpiṇī Tasmād Ucyate Naikā |
Ata Evocyate Ajñeyānantālakṣyājaikā Naiketi || 23 ||

Meaning: "Because Brahma and the others do not know her true nature, she is called Ajneya, the Unknowable. Because her end is not found, she is called Ananta, the Infinite. Because her mark is not perceived, she is called Alakshya, the Imperceptible. Because her birth is not found, she is called Aja, the Unborn. Because she alone is present everywhere, she is called Eka, the One. Because she alone has the form of the universe, she is called Naika, the Many. Therefore she is called Ajneya, Ananta, Alakshya, Aja, Eka and Naika."

Verse 24

मन्त्राणां मातृका देवी शब्दानां ज्ञानरूपिणी।
ज्ञानानां चिन्मयातीता शून्यानां शून्यसाक्षिणी।
यस्याः परतरं नास्ति सैषा दुर्गा प्रकीर्तिता॥२४॥

Mantrāṇāṃ Mātṛkā Devī Śabdānāṃ Jñāna-Rūpiṇī |
Jñānānāṃ Cinmayātītā Śūnyānāṃ Śūnya-Sākṣiṇī |
Yasyāḥ Parataraṃ Nāsti Saiṣā Durgā Prakīrtitā || 24 ||

Meaning: "The Goddess is the Matrika, the mother of mantras; among words she is the form of knowledge; among knowledges she is beyond consciousness; among voids she is the witness of the void. She beyond whom there is nothing higher – she is proclaimed as Durga."

Verse 25

तां दुर्गां दुर्गमां देवीं दुराचारविघातिनीम्।
नमामि भवभीतोऽहं संसारार्णवतारिणीम्॥२५॥

Tāṃ Durgāṃ Durgamāṃ Devīṃ Durācāra-Vighātinīm |
Namāmi Bhava-Bhīto'haṃ Saṃsārārṇava-Tāriṇīm || 25 ||

Meaning: "To that Goddess Durga, hard to reach, destroyer of evil conduct, I bow – I who am afraid of worldly existence – for she carries us across the ocean of samsara."

Verse 26

इदमथर्वशीर्षं योऽधीते स पञ्चाथर्वशीर्षजपफलमाप्नोति।
इदमथर्वशीर्षमज्ञात्वा योऽर्चां स्थापयति शतलक्षं प्रजप्त्वापि सोऽर्चासिद्धिं न विन्दति।
शतमष्टोत्तरं चास्य पुरश्चर्याविधिः स्मृतः।
दशवारं पठेद् यस्तु सद्यः पापैः प्रमुच्यते।
महादुर्गाणि तरति महादेव्याः प्रसादतः॥२६॥

Idam Atharvaśīrṣaṃ Yo'dhīte Sa Pañcātharvaśīrṣa-Japa-Phalam Āpnoti |
Idam Atharvaśīrṣam Ajñātvā Yo'rcāṃ Sthāpayati Śata-Lakṣaṃ Prajaptvāpi So'rcā-Siddhiṃ Na Vindati |
Śatam Aṣṭottaraṃ Cāsya Puraścaryā-Vidhiḥ Smṛtaḥ |
Daśavāraṃ Paṭhed Yas Tu Sadyaḥ Pāpaiḥ Pramucyate |
Mahādurgāṇi Tarati Mahādevyāḥ Prasādataḥ || 26 ||

Meaning: "One who studies this Atharvashirsha obtains the fruit of reciting all five Atharvashirshas. One who installs an image without knowing this Atharvashirsha does not attain success in that worship, even after ten million repetitions. One hundred and eight recitations are prescribed as its purashcharana. One who recites it ten times is at once freed from sins and, by the grace of Mahadevi, crosses over great difficulties."

Closing Passage (Phala Shruti)

सायमधीयानो दिवसकृतं पापं नाशयति।
प्रातरधीयानो रात्रिकृतं पापं नाशयति।
सायं प्रातः प्रयुञ्जानोऽपापो 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॥

Sāyam Adhīyāno Divasa-Kṛtaṃ Pāpaṃ Nāśayati |
Prātar Adhīyāno Rātri-Kṛtaṃ Pāpaṃ Nāśayati |
Sāyaṃ Prātaḥ Prayuñjāno'pāpo Bhavati |
Niśīthe Turīya-Sandhyāyāṃ Japtvā Vāk-Siddhir Bhavati |
Nūtanāyāṃ Pratimāyāṃ Japtvā Devatā-Sānnidhyaṃ Bhavati |
Prāṇa-Pratiṣṭhāyāṃ Japtvā Prāṇānāṃ Pratiṣṭhā Bhavati |
Bhaumāśvinyāṃ Mahādevī-Saṃnidhau Japtvā Mahāmṛtyuṃ Tarati |
Sa Mahāmṛtyuṃ Tarati Ya Evaṃ Veda |
Ity Upaniṣat ||

Meaning: "Recited in the evening, it destroys the sin done by day; recited in the morning, it destroys the sin done by night. One who recites it morning and evening becomes free of sin. Recited at midnight, in the fourth sandhya, it gives mastery of speech. Recited before a newly made image, it brings the presence of the deity. Recited at the time of prana-pratishtha, it establishes the life-breath in the image. Recited in the presence of Mahadevi on a Tuesday under the Ashvini nakshatra, one crosses over great death. One who knows this crosses over great death. Thus ends the Upanishad."

॥ इति श्रीदेव्यथर्वशीर्षं सम्पूर्णम् ॥

|| Iti Śrī-Devyatharvaśīrṣaṃ Sampūrṇam ||

Meaning: Thus ends the Shri Devi Atharvashirsham.

Significance of Shri Devi Atharvashirsham

The text's central teaching is that the Goddess is not one deity among many but the one power behind all of them – and it makes that case in a fixed order.

Benefit	Where the text says it
Freedom from sin	Verse 26 (ten recitations); closing passage (morning and evening recitation)
Crossing great difficulties	Verse 26, by the grace of Mahadevi
Crossing great death (Mahamrityu)	Closing passage – recited before Mahadevi on a Tuesday under Ashvini nakshatra
Mastery of speech (Vak-siddhi)	Closing passage – recited at midnight
Presence of the deity in a new image; establishment of prana	Closing passage
Success in image worship	Verse 26 – without this text, the worship does not succeed
Divine prosperity	Verse 7
Crossing beyond sorrow	Verse 15
Enjoyment and liberation (Bhukti and Mukti)	Verse 17

The text also fixes a measure for formal practice: 108 recitations as its purashcharana (Verse 26). These are scriptural statements of the fruits of recitation, not guaranteed outcomes.

Frequently Asked Questions

Which Veda does the Devi Atharvashirsha belong to?

It belongs to the Atharvaveda tradition and is counted among the Shakta Upanishads, where it is known as the Devi Upanishad. Its verses also draw on the Rigveda: Verses 5–7 come from the Devi Sukta (Rigveda 10.125), and Verses 10 and 13 are Rigvedic mantras to Vak and Aditi.

Is the Devi Gayatri part of this text?

Yes. Verse 12 – "Mahalakshmyai cha vidmahe, Sarvashaktyai cha dhimahi, Tanno Devi prachodayat" – is the Devi Gayatri that is often recited on its own.

Which Navarna mantra does Verse 20 encode, and why does it matter here?

Verse 20 encodes ऐं ह्रीं क्लीं चामुण्डायै विच्चे, the nine-syllable Navarna mantra of the Durga Saptashati. In the Path Vidhi sequence, the Navarna Japa comes immediately after the Atharvashirsha, so the text that explains the mantra is recited just before the mantra is repeated.

What does "the five Atharvashirshas" in Verse 26 refer to?

The five Atharvashirsha Upanishads of the Atharvaveda tradition – devoted to Ganapati, Narayana, Rudra, Surya and the Devi. Verse 26 says that studying this one yields the fruit of reciting all five.

Conclusion

Shri Devi Atharvashirsham is the Goddess's own account of herself: Brahman and Prakriti, the Veda and what lies beyond it, the power that moves with the gods and upholds them – answered by the gods' praise, sealed with her mantras, and brought home in the meditation on her form in the heart. Recited after the Ratri Suktams and before the Navarna Japa in the Durga Saptashati sequence, it is the text that tells the reciter who it is they are about to invoke.