Skip to main content

Atharvashira Upanishad

(Chapter 38)

Chapter Quiz

Verse 1

devā ha vai svargaṃ lokamāya~ste devā rudramapṛcchanko bhavāniti । so'bravīdahamekaḥ prathamamāsaṃ vartāmi ca bhaviṣyāmi ca nānyaḥ kaścinmatto vyatirikta iti । so'ntarādantaraṃ prāviśat diśaścāntaraṃ prāviśat so'haṃ nityānityo'haṃ vyaktāvyakto brahmāhamabrahmāhaṃ prāñcaḥ pratyañco'haṃ dakṣiṇāñca udañco'haṃ adhaścordhvaṃ cāhaṃ diśaśca pratidiśaścāhaṃ pumānapumān striyaścāhaṃ gāyatryahaṃ sāvitryahaṃ sarasvatyahaṃ triṣṭubjagatyanuṣṭup cāhaṃ chando'haṃ gārhapatyo dakṣiṇāgnirāhavanīyo'haṃ satyo'haṃ gaurahaṃ gauryahamṛgahaṃ yajurahaṃ sāmāhamatharvāṅgiraso'haṃ jyeṣṭho'haṃ śreṣṭho'haṃ variṣṭho'hamāpo'haṃ tejo'haṃ guhyo'hamaraṇyo'hamakṣaramahaṃ kṣaramahaṃ puṣkaramahaṃ pavitramahamagraṃ ca madhyaṃ ca bahiśca purastājjayo-tirityahameva sarve māmeva sa sarve sa māṃ yo māṃ veda sa devānveda sa sarvāṃśca vedānsāṅgānapi brahma brāhmaṇaiśca gāṃ gobhirbrāhmaṇānbrāhmaṇyena havirhaviṣā āyurāyuṣā satyena satyaṃ dharmeṇa dharmaṃ tarpayāmi svena tejasā। tato ha vai te devā rudramapṛcchan te devā rudramapaśyan। te devā rudramadhyāyaṃstato devā ūrdhvabāhavo rudraṃ stunvanti ॥

AI Translation

Verily, the gods went to the heavenly world. Those gods asked Rudra, "Who are you?" He said, "I alone was at first, I exist, and I shall be. There is no other distinct from me." He entered within the inmost, and he entered within the directions. I am indeed the eternal and the non-eternal; I am the manifest and the unmanifest; I am Brahmā and I am not Brahmā. I am the eastern and the western; I am the southern and the northern; I am the downward and the upward; I am the directions and the intermediate directions. I am male, I am non-male, and I am female. I am Gāyatrī, I am Sāvitrī, I am Sarasvatī; I am Triṣṭubh, Jagatī, and Anuṣṭubh. I am the meter. I am the Gārhapatya, Dakṣiṇāgni, and Āhavanīya fires. I am truth, I am fair, I am Gauri. I am Ṛg, I am Yajus, I am Sāma, I am Atharvāṅgiras. I am the eldest, I am the best, I am the most excellent. I am waters, I am light, I am the secret, I am the wilderness. I am the imperishable, I am the perishable, I am the lotus, I am the pure. I am the front, the middle, the outside, and the light from the east. Thus I am all. All are indeed me. He who knows me, knows the gods; he knows all the Vedas with their ancillaries, and Brahmā. I gratify Brahma through Brahmins, cows through cows, Brahmins through Brahminhood, oblation through oblation, life through life, truth through truth, dharma through dharma, by my own splendor. Then verily, those gods asked Rudra. Those gods saw Rudra. Those gods meditated on Rudra. Then the gods, with uplifted arms, praise Rudra.

Verse 2

oṃ yo vai rudraḥ sa bhagavānyaśca brahmā tasmai vai namo namaḥ ॥ 1॥ yo vai rudraḥ sa bhagavānyaśca viṣṇustasmai vai namo namaḥ ॥2॥ yo vai rudraḥ sa bhagavānyaśca skandastasmai vai namo namaḥ ।। 3 ।। yo vai rudraḥ sa bhagavānyaścendrastasmai vai namo namaḥ ॥4॥ yo vai rudraḥ sa bhagavānyaścagnistasmai vai namo namaḥ ।। 5 ।। yo vai rudraḥ sa bhagavānyaśca vāyustasmai vai namo namaḥ ।। 6 ।। yo vai rudraḥ sa bhagavānyaśca sūryastasmai vai namo namaḥ ॥ 7॥ yo vai rudraḥ sa bhagavānyaśca somastasmai vai namo namaḥ ॥ 8॥ yo vai rudraḥ sa bhagavānye cāṣṭau grahāstasmai vai namo namaḥ ॥ 9॥ yo vai rudraḥ sa bhagavānye cāṣṭau pratigrahāstasmai vai namo namaḥ ॥ 10॥ yo vai rudraḥ sa bhagavānyacca bhūstasmai vai namo namaḥ ॥ 11 ॥ yo vai rudraḥ sa bhagavānyacca bhuvastasmai vai namo namaḥ॥ 12॥ yo vai rudraḥ sa bhagavānyacca svastasmai vai namo namaḥ ॥ 13॥ yo vai rudraḥ sa bhagavānyacca mahastasmai vai namo namaḥ॥ 14॥ yo vai rudraḥ sa bhagavānyā ca pṛthivī tasmai vai namo namaḥ ॥ 15॥ yo vai rudraḥ sa bhagavānyaccāntarikṣaṃ tasmai vai namo namaḥ ।। 16 । yo vai rudraḥ sa bhagavānyā ca dyaustasmai vai namo namaḥ ॥ 17॥ yo vai rudraḥ sa bhagavānyāśāpastasmai vai namo namaḥ ॥ 18॥ yo vai rudraḥ sa bhagavānyacca tejastasmai vai namo namaḥ ॥ 19॥ yo vai rudraḥ sa bhagavānyaccākāśaṃ tasmai vai namo namaḥ ॥ 20 ॥ yo vai rudraḥ sa । bhagavānyaśca kālastasmai vai namo namaḥ ॥ 21॥ yo vai rudraḥ sa bhagavānyaśca yamastasmai vai namo namaḥ ।। 22 । yo vai rudraḥ sa bhagavānyaśca mṛtyustasmai vai namo namaḥ ॥ 23॥ yo vai rudraḥ sa bhagavānyaśca mṛtyutasmai vai namo namaḥ ॥ 24॥ yo vai rudraḥ sa bhagavānyaccāmṛtaṃ viśvaṃ tasmai vai namo namaḥ ॥ 25 ॥ yo vai rudraḥ sa bhagavānyacca sthūlaṃ tasmai vai namo namaḥ ॥ 26 ॥ yo vai rudraḥ sa bhagavānyacca sūkṣmaṃ tasmai vai namo namaḥ ॥ 27॥ yo vai rudraḥ sa bhagavānyacca śuklaṃ tasmai vai namo namaḥ ॥ 28 ॥ yo vai rudraḥ sa bhagavānyacca kṛṣṇaṃ tasmai vai namo namaḥ ॥ 29॥ yo vai rudraḥ sa bhagavānyacca kṛtsnaṃ tasmai vai namo namaḥ ॥ 30॥ yo vai rudraḥ sa bhagavānyacca satyaṃ tasmai vai namo namaḥ ॥ 31॥ yo vai rudraḥ sa bhagavānyacca sarvaṃ tasmai vai namo namaḥ ॥

AI Translation

Oṁ. Verily, He who is Rudra, He is Bhagavān (the Lord). To Him, who is also Brahmā, salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Viṣṇu, salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Skanda, salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Indra, salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Agni (Fire), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Vāyu (Wind), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Sūrya (Sun), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Soma (Moon), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who are also the eight Grahas (planets), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who are also the eight Pratigrahas (anti-planets/secondary influences), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Bhūḥ (the Earth/physical plane), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Bhuvaḥ (the atmosphere/subtle plane), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Svaḥ (the heavens/celestial plane), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Mahaḥ (the great plane), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Pṛthivī (Earth), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Antarikṣa (interspace/atmosphere), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Dyauḥ (heaven/sky), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Āpas (water), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Tejas (fire/light), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Ākāśa (space/ether), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Kāla (Time), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Yama (the god of death/restraint), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Mṛtyu (Death), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Mṛtyu (Death), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Amṛtam Viśvam (the immortal universe/all immortality), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Sthūla (the gross), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Sūkṣma (the subtle), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Śukla (the white/pure), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Kṛṣṇa (the black/dark), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Kṛtsna (the whole/complete), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Satya (the truth/reality), salutations again and again. Verily, He who is Rudra, He is Bhagavān. To Him, who is also Sarva (the all/everything), salutations again and again.

Verse 3

bhūste ādirmadhyaṃ bhuvaste svaste śīrṣaṃ viśvarūpo'si brahmaikastvaṃ dvidhā tridhā baddhastvaṃ śāntistvaṃ puṣṭistvaṃ dattamadattaṃ dattamadattaṃ sarvamasarvaṃ viśvamaviśvaṃ kṛtamakṛtaṃ paramaparaṃ parāyaṇaṃ ca tvam।apāma sobhamamṛtā abhūmāganma jyotiravidāma devān।kiṃ nūnamasmānkṛṇavadarātiḥ kimu dhūrtiramṛtaṃ martyasya ca।

AI Translation

Bhūḥ is your beginning, Bhuvaḥ is your middle, Svaḥ is your head. You are the universal form. You are the one Brahman. You are bound as two-fold, three-fold. You are peace, you are nourishment. You are the given and the not-given; the given and the not-given. You are all and not-all, the universe and the non-universe, the made and the unmade, the supreme and the non-supreme. And you are the ultimate refuge. We have drunk Soma; we have become immortal. We have attained the light; we have found the gods. What now can an enemy do to us? What indeed is the malice of a mortal to the immortal?

Verse 4

somasūrya purastāt sūkṣmaḥ puruṣaḥ । sarvaṃ jagaddhitaṃ vā etadakṣaraṃ prājāpatyaṃ saumyaṃ sūkṣma puruṣamagrāhyagrāhyeṇa bhāvaṃ bhāvena saumyaṃ saumyena sūkṣmaṃ sūkṣmeṇa vāyavyaṃ vāyavyena grasati svena tejasā tasmā upasaṃhartre mahāgnāsāya vai namo namaḥ । hṛdisthā devatāḥ sarvā hṛdi prāṇā: pratiṣṭhitāḥ।

AI Translation

The subtle Purusha (Self) is before Soma (moon) and Surya (sun). This imperishable (Akshara) one, which is for the good of all the world, which belongs to Prajāpati, which is gentle and subtle—that Purusha, by its own power, swallows the ungraspable with the ungraspable, being with being, the gentle with the gentle, the subtle with the subtle, and the airy with the airy. To that reabsorber, the great devourer, indeed, salutations again and again! All deities are located in the heart; all life-breaths (Prāṇas) are established in the heart.

Verse 5

hadi tvamasi yo nityaṃ tistro mātrāḥ parastu saḥ। tasyottarata: śiro dakṣiṇataḥ pādau ya uttarataḥ sa oṅkāraḥ ya oṅkāraḥ sa praṇavo yaḥ praṇavaḥ sa sarvavyāpī yaḥ sarvavyāpī so'nanto। yo'nantastattāraṃ yattāraṃ tatsūkṣmaṃ yatsūkṣmaṃ tacchuklaṃ yacchuklaṃ tadvaidyutaṃ yadvaidyutaṃ tatparaṃ brahma yatparaṃ brahma sa ekaḥ ya ekaḥ sa rudro yo rudraḥ sa īśāno ya īśānaḥ sa bhagavāna maheśvaraḥ ॥

AI Translation

You are in the heart, who eternally has three measures (mātrās), but He (the ultimate) is beyond. His head is to the north, His feet are to the south. He who is in the north (the head) is Omkāra. He who is Omkāra is Praṇava. He who is Praṇava is all-pervading. He who is all-pervading is the infinite. He who is infinite is Tāra (the deliverer). He who is Tāra is subtle. He who is subtle is pure. He who is pure is like lightning (effulgent). He who is like lightning is the Supreme Brahman. He who is the Supreme Brahman is the One. He who is the One is Rudra. He who is Rudra is Īśāna. He who is Īśāna is the adorable Maheśvara.

Verse 6

atha kasmāducyata oṅkāro yasmāduccāryamāṇa evaṃ prāṇānūrdhvamutkrāmayati tasmāducyate oṅkāraḥ। atha kasmāducyate praṇavaḥ yasmāduccāryamāṇa eva ṛgyajuḥsāmātharvāṅgiraso brahma brāhmaṇebhyaḥ praṇāmayati nāmayati ca tasmāducyate praṇavaḥ। atha kasmāducyate sarvavyāpī yasmāduccāryamāṇa eva sarvān lokān vyāpnoti snneho yathā palalapiṇḍamiva śāntarūpamotaprotamanuprāpto vyatiṣiktaśca tasmāducyate sarvavyāpī। atha kasmādacyate'nanto yasmāduccāryamāṇa eva tiryagūrdhvamadhastāccāsyānto nopalabhyate tasmāducyate'nantaḥ । atha kasmāducyate tāraṃ yasmāduccāryamāṇa eva garbhajanmavyādhijarāmaraṇasaṃsāramahābhayāttārayati trāyate ca tasmāducyate tāram । atha kasmāducyate śuklaṃ yasmāduccāryamāṇa evaṃ klandate klāmayate ca tasmāducyate śuklam। atha kasmāducyate sūkṣmaṃ yasmāduccāryamāṇa evaṃ sūkṣmo bhūtvā śarīrāṇyadhitiṣṭhati sarvāṇi cāṅgānyabhimṛśati tasmāducyate sūkṣmam । atha kasmāducyate vaidyutaṃ yasmāduccāryamāṇa evāvyakte mahati tamasi dyotayate tasmāducyate vaidyutam। atha kasmāducyate paraṃ brahma yasmātparamaparaṃ parāyaṇaṃ ca bṛhadbṛhatyā bṛṃhayati tasmāducyate paraṃ brahma । atha kasmāducyate eko yaḥ sarvānprāṇānsaṃbhakṣya saṃbhakṣaṇenājaḥ saṃsṛjati visṛjati ca। tīrthameke vrajanti tīrthameke dakṣiṇāḥ pratyañca udañca:prāñco'bhivrajantyeke teṣāṃ sarveṣāmiha saṃgatiḥ । sākaṃ sa eko bhūtaścarati prajānāṃ tasmāducyata ekaḥ । atha kasmāducyate rudraḥ yasmādṛṣibhirnānyairbhakttairdrutamasya rūpamupalabhyate tasmāducyate rudraḥ । atha kasmāducyate īśānaḥ yaḥ sarvāndevānīśate īśanībhirjananībhiśca parama śaktibhiḥ। abhi tvā śūra nonumo dugdhā iva dhenavaḥ । īśānamasya jagataḥ svardṛśamīśānamindra tasthuṣa iti tasmāducyata īśānaḥ। atha kasmāducyate bhagavānmaheśvaraḥ yasmādbhaktājñānena bhajantyanugṛhṇāti ca vācaṃ saṃsṛjati visṛjati ca sarvānbhāvānyarityajyātmajñānena yogaiśvaryeṇa mahati mahīyate tasmāducyate bhagavānmaheśvaraḥ । tadetadrudracaritam॥

AI Translation

Now, why is it called Oṅkāra? Because, when uttered, it causes the vital breaths to rise upwards; therefore, it is called Oṅkāra. Now, why is it called Praṇava? Because, when uttered, it causes the Ṛg, Yajus, Sāma, Atharvāṅgiras, and the Brahma Veda to bow down to the Brahmins; therefore, it is called Praṇava. Now, why is it called Sarvavyāpī (All-Pervading)? Because, when uttered, it pervades all worlds, like oil pervades a ball of ground sesame, existing in a peaceful form, interwoven and interpenetrated, and mingled; therefore, it is called Sarvavyāpī. Now, why is it called Ananta (Endless)? Because, when uttered, its end is not perceived transversely, upwards, or downwards; therefore, it is called Ananta. Now, why is it called Tāram (Deliverer)? Because, when uttered, it delivers and saves one from the great fear of transmigration (saṃsāra) – birth, disease, old age, and death; therefore, it is called Tāram. Now, why is it called Śuklam (White/Pure)? Because, when uttered, it cries out and causes weariness; therefore, it is called Śuklam. Now, why is it called Sūkṣmam (Subtle)? Because, when uttered, it becomes subtle, dwells in all bodies, and touches all limbs; therefore, it is called Sūkṣmam. Now, why is it called Vaidyutam (Lightning-like)? Because, when uttered, it shines in the unmanifest great darkness; therefore, it is called Vaidyutam. Now, why is it called Param Brahma (Supreme Brahman)? Because it expands the supreme, the non-supreme, and the ultimate refuge with its great greatness; therefore, it is called Param Brahma. Now, why is it called Eka (One)? Who, having devoured all vital breaths, by this act of devouring, the unborn creates and dissolves. Some go to sacred places, some go to the south, west, north, and east, some resort to pilgrimage. For all of them, here is the union. He alone, having become all beings, moves among creatures; therefore, it is called Eka. Now, why is it called Rudra? Because its form is quickly perceived by seers (Ṛṣis) and other devotees; therefore, it is called Rudra. Now, why is it called Īśāna (Ruler)? Because he rules over all gods with his ruling and generative supreme powers. (Vedic quote:) 'We praise you, O hero, as cows that have been milked; O Indra, lord of this world, seer of the heavens, lord of the stable ones.' Therefore, it is called Īśāna. Now, why is he called Bhagavān Maheśvara (Lord Great God)? Because he blesses devotees who worship even with their ignorance; he creates and dissolves speech, and, abandoning all states, is glorified in greatness by self-knowledge and yogic power; therefore, he is called Bhagavān Maheśvara. This is the conduct of Rudra.

Verse 7

eṣo hadevaḥ pradiśo nu sarvāḥpūrvo ha jātaḥ sa u garbhe antaḥ । sa eva jātaḥ sa janiṣyamāṇaḥ pratyaṅjanāstiṣṭhati sarvatomukhaḥ ।eko rudro na dvitīyāya tasmai ya imā~llokānīśata īśanībhiḥ। pratyaṅjanāstiṣṭhati saṃcukocāntakāle saṃsṛnya viśvā bhuvanāni goptā । yo yoni yonimadhitiṣṭhatyeko yenedaṃ saṃcarati vicarati sarvam। tamīśānaṃ varadaṃ devamīḍayaṃ nicāyyemāṃ śāntimatyantameti। kṣamāṃ hitvā hetujālasya mūlaṃ buddhyā saṃcitaṃ sthāpayitvā tu rudre rudramekatvamāhuḥ । śāśvataṃ vai purāṇamiṣamūrjena paśavo'nunāmayantaṃ mṛtyupāśān। tadetenātmannetenārdhacaturthamātreṇa śāntiṃ saṃsṛjati pāśavimokṣaṇam। yā sā prathamā mātrā brahmadevatyā raktā varṇana yastāṃ dhyāyate nityaṃ sa gacchedvāhyaṃ padam। yā sā dvitīyā mātrā viṣṇudevatyā kṛṣṇā varṇana yastāṃ dhyāyate nityaṃ sa gacchedvaiṣṇavaṃ padam। yā sā tṛtīyā mātrā īśānadevatyā kapilā varṇana yastāṃ dhyāyate nityaṃ sa gacchedaiśānaṃ padam। yā sā'rdhacaturthī mātrā sarvadevatyā'vyaktībhūtā khaṃ vicarati śuddhasphaṭikasannibhā varṇena yastāṃ dhyāyate nityaṃ sa gacchetpadamanāmayam tadetamupāsīta munayo'rvāgvadanti na tasya grahaṇamayaṃ panthā vihita uttareṇa yena devā yānti yena pitaro yena ṛṣayaḥ paramaparaṃ parāyaṇaṃ ceti । bālāgramātraṃ hṛdayasya madhye viśvaṃ devaṃ jātarūpaṃ vareṇyam।tamātmasthaṃ ye nu paśyanti dhīrāsteṣāṃ śāntirbhavati netareṣām । yasminkrodhaṃ yāṃ ca tṛṣṇāṃ kṣamāṃ ca tṛṣṇāṃ hitvā hetujālasya mūlam। buddhayā saṃcitaṃ sthāpayitvā tu rudre rudramekatvamāhuḥ । rudro hi śāśvatena vai purāṇeneṣamūrjeṇa tapasā niyantā। agniriti bhasma vāyuriti bhasma jalamiti bhasma sthalamiti bhasma vyometi bhasma sarvaha~ vā idaṃ bhasma mana etāni cakṣuṃṣi bhasmāni yasmādvratamidaṃ pāśupataṃ yadbhasmanāṅgāni saṃspṛśettasmādbrahma tadetatpāśupataṃ paśupāśavimokṣaṇāya ॥

AI Translation

This God, indeed, is in all directions; He was born first, and He is within the womb. He alone is born, and He will be born, facing all beings, having faces everywhere. There is only one Rudra, there is no second for Him; He rules over all these worlds with His powers. He stands facing all beings, and at the end of time, as the protector, He retracts all worlds. He alone presides over every womb, through whom all this moves and moves about. Perceiving Him, the Lord, the giver of boons, the adorable God, one attains this ultimate peace. Having abandoned patience/forgiveness and the root of the network of causes, and having established what is accumulated by intellect in Rudra, they declare Rudra to be one. Indeed, through the eternal, ancient nourishment and vitality, the bound souls are made to submit to the snares of death. Therefore, by this Self, by this three-and-a-half measures (of Om), one creates peace and liberation from bonds. The first measure (A) is sacred to Brahma, red in color; one who meditates on it daily attains the outer realm. The second measure (U) is sacred to Vishnu, black in color; one who meditates on it daily attains the Vaishnava realm. The third measure (M) is sacred to Ishana, tawny in color; one who meditates on it daily attains the Ishana realm. The half-fourth measure, sacred to all deities, unmanifested, moves in space, pure like a crystal in color; one who meditates on it daily attains the fearless, disease-free state. This (the half-fourth measure/Brahman) should be worshipped, say the sages who speak forth. There is no attainment for it; this path is laid out to the north, by which the gods go, by which the ancestors go, by which the Rishis go, and the supreme, higher ultimate goal. In the middle of the heart, smaller than a hair's tip, is the universal God, self-manifested, the most excellent. Those wise ones who perceive Him residing in the Self, to them belongs peace, not to others. In whom (Rudra), having abandoned anger, and desire, and patience/forgiveness, and (again) desire, and the root of the network of causes; and having established what is accumulated by intellect in Rudra, they declare Rudra to be one. Indeed, Rudra is the controller through the eternal, ancient nourishment, and through strength, and through austerity. Fire is ashes, air is ashes, water is ashes, earth is ashes, space is ashes; indeed, all this is ashes. The mind, these eyes, are ashes. Therefore, this Pasupata vow, by which one touches the limbs with ashes, therefore it is Brahman; this Pasupata (vow) is for the liberation of bound souls from their bonds.

Verse 8

yo'gnau rudro yo'psvantarya oṣadhīvarudha āviveśa। ya imā viśvā bhuvanāni caklṛpe tasmai rudrāya namo'stvagnaye । yo rudro'gnau yo rudropsvantaryo rudra oṣadhīrvīrudha āviveśa । yo rudra imā viśvā bhuvanāni caklupe tasmai rudrāya vai namo namaḥ । yo rudro'psu yo rudra oṣadhīṣu yo rudro vanaspatiṣu । yena rudreṇa jagavaṃ dhāritaṃ pṛthivī dvidhā tridhādhartā dhāritā nāgā ye'ntarikṣe tasmai rudrāya vai namo namaḥ । mūrdhānamasya saṃsīvyātharvā hṛda yaṃ ca yat। mastiṣkādurdhvaṃ prerayan। pavamāno'dhi śīrṣataḥ । tadvā atharvaṇaḥ śiro devakośaḥ samujjhitaḥ। tatprāṇo'bhirakṣati śiro'ntamatho manaḥ। na ca divo devajanena guptā nacāntarikṣāṇi na ca bhūma imāḥ । yasminnidaṃ sarvamotaprotaṃ yasmādanyanna paraṃ kiṃcanāsti। na tasmātpūrvaṃ na paraṃ tadasti na bhūtaṃ nota bhavyaṃ yadāsīt। sahastrapādekamūrdhnāṃ vyāptaṃ sa evedamāvarīvarti bhūtam। akṣarātsaṃjāyate kālaḥ kālādvyāpaka ucyate । vyāpako hi bhagavānrudro bhogāyamāno yadā śete rudrastadā saṃhāryate prajāḥ । ucchavasite tamo bhavati tamasa āpo'psvaṅgulyā mathite mathitaṃ śiśire śiśiraṃ madhyamānaṃ pheno bhavati, phenādaṇḍaṃ bhavatyaṇḍādbrahmā bhavati, brahmaṇo vāyuḥ vāyoroṃkāra oṃkārātsāvitrī sāvitryā gāyatrī gāyatryā lokā bhavanti। arcayanti tapaḥ satyaṃ madhu kṣaranti yadadhruvam । etaddhi paramaṃ tapa āpo jyotīraso'mṛtaṃ brahma bhūrbhuvaḥ svaroṃ nama iti ॥

AI Translation

He who is Rudra in the fire, who is within the waters, who has entered into herbs and plants. He who created all these worlds – to that Rudra, to Agni, salutations be! He who is Rudra in the fire, who is Rudra within the waters, who is Rudra who has entered into herbs and plants. He who, as Rudra, created all these worlds – to that Rudra, indeed, salutations again and again! He who is Rudra in the waters, who is Rudra in the herbs, who is Rudra in the trees. By that Rudra the universe is sustained, the earth is held in two or three ways, the Nāgas who are in the sky are held – to that Rudra, indeed, salutations again and again! Atharvan, having sewn up his head and heart, pushing upwards from the brain, the purifying one (Pavamāna) above the head. That, indeed, is Atharvan's head, the divine sheath, revealed. That Prāṇa protects the head, and also the mind. Not protected by the divine folk of heaven, nor by the skies, nor by these lands. That in which all this is interwoven and interpenetrated, than which there is nothing else higher. There is nothing before that, nor after that; neither past nor future was it. Pervaded by (He who has) a thousand feet and one head, He alone repeatedly brings forth this being/universe. From the Imperishable (Akṣara) time is born; from time, the Pervader is spoken of. For the Pervader is indeed the Lord Rudra. When Rudra, enjoying (or experiencing), rests, then beings are dissolved. In his exhalation, darkness comes to be; from darkness, waters. When churned with a finger in the waters, the churning, in the cold, the cold being churned, foam comes to be; from foam, the cosmic egg comes to be; from the egg, Brahmā comes to be; from Brahmā, Vāyu (wind); from Vāyu, Omkāra; from Omkāra, Sāvitrī; from Sāvitrī, Gāyatrī; from Gāyatrī, the worlds come to be. They worship penance and truth; they pour forth honey, which is impermanent. This, indeed, is the supreme austerity: waters, light-essence, immortality, Brahman, Bhūḥ, Bhuvaḥ, Svaḥ, Om. Salutations!

Verse 9

ya idamatharvaśiro brāhmaṇo'dhīte aśrotriyaḥ śrotriyo bhavati anupanīta upanīto bhavati so'gnipūto bhavati sa vāyupūto bhavati sa sūryapūto bhavati sa somapūto bhavati sa satyapūto bhavati sa sarvapūto bhavati sa sarvairdevaijñato bhavati sa sarvairvedairanudhyāto bhavati sa sarveṣu tīrtheṣu snāto bhavati tena sarveḥ kratubhiriṣṭaṃ bhavati gāyatryāḥ ṣaṣṭisahastrāṇi japtāni bhavanti itihāsapurāṇānāṃ rudrāṇāṃ śatasahastrāṇi japtāni bhavanti। praṇavānāmayutaṃ japtaṃ bhavati। ā cakṣuṣaḥ paḍiṃkta punāti । ā saptamātpuruṣayugānpunātītyāha bhagavānatharvaśiraḥ sakṛjjaptvaiva śuciḥ sa pūtaḥ karmaṇyo bhavati । dvitīyaṃ japtvā gaṇādhipatyamavāpnoti । tṛtīyaṃ japtvaivamevānu-praviśatyoṃ satyamoṃ satyam॥

AI Translation

A Brahmin who studies this Atharvaśira [Upanishad], though not a Śrotriya, becomes a Śrotriya. Though not initiated, he becomes initiated. He becomes purified by Agni (fire), purified by Vāyu (wind), purified by Sūrya (sun), purified by Soma (moon), purified by Truth; he becomes entirely purified. He becomes known by all gods and meditated upon by all Vedas. He is considered to have bathed in all sacred places. Through him, all sacrifices are deemed performed. Sixty thousand recitations of the Gayatri mantra are considered performed; one hundred thousand recitations of Itihāsas, Purāṇas, and Rudra hymns are considered performed; ten thousand recitations of Praṇavas (Om) are considered performed. He purifies his immediate lineage. Lord Atharvaśira declares that he purifies generations up to the seventh. By reciting it once, he becomes pure, sanctified, and capable of performing rites. By reciting it a second time, he attains lordship over the Gaṇas. By reciting it a third time, he indeed enters into Om Truth, Om Truth.