Devi

Verse 1

सर्वे वै देवा देवीम् उपतस्थुः । कासि त्वं महादेवि । सा अब्रवीत्—अहं ब्रह्मस्वरूपिणी । मत्तः प्रकृतिपुरुषात्मकं जगत् शून्यं च अशून्यं च । अहम् आनन्दानानन्दाः, विज्ञानाविज्ञाने अहम् । ब्रह्मा ब्रह्मणि व...

Truly, all the gods approached the Goddess and stood near in reverence. “Who are you, O Great Goddess?” She replied: “I am of the very nature of Brahman. From me arises the world whose character is Prakṛti and Puruṣa—void and also non-void. I am bliss and non-bliss; I am knowledge and non-knowledge. Brahmā is to be known in Brahman.” Thus declares the Atharvanic śruti.

Verse 2

सर्वे वै देवा देवीम् उपतस्थुः । कासि त्वं महादेवि । सा अब्रवीत्—अहं ब्रह्मस्वरूपिणी । मत्तः प्रकृतिपुरुषात्मकं जगत् शून्यं च अशून्यं च । अहम् आनन्दानानन्दाः, विज्ञानाविज्ञाने अहम् । ब्रह्मा ब्रह्मणि व...

Truly, all the gods approached the Goddess and stood near in reverence. “Who are you, O Great Goddess?” She replied: “I am of the very nature of Brahman. From me arises the world whose character is Prakṛti and Puruṣa—void and also non-void. I am bliss and non-bliss; I am knowledge and non-knowledge. Brahmā is to be known in Brahman.” Thus declares the Atharvanic śruti.

Verse 3

अहं पञ्चभूतान्यपञ्चभूतानि । अहमखिलं जगत् । वेदोऽहमवेदोऽहम् । विद्याहमविद्याहम् । अजाहमनजाहम् । अधश्चोर्ध्वं च तिर्यक्चाहम् । अहं रुद्रेभिर्वसुभिश्चराम्यहमादित्यैरुत विश्वदेवैः । अहं मित्रावरुणावुभौ बि...

I am the five elements and also what is not the five elements; I am the whole universe. I am the Veda and I am the non-Veda. I am knowledge and I am ignorance. I am the Unborn and also the not-unborn. I am below, above, and across. I move with the Rudras and the Vasus; with the Ādityas and also with the Viśvedevas. I uphold both Mitra and Varuṇa; I am Indra and Agni; I am both Aśvins. I uphold Soma, Tvaṣṭṛ, Pūṣan, and Bhaga. I uphold Viṣṇu of wide stride, and Brahmā, and also Prajāpati. I bestow wealth upon the offerer of oblation, upon the well-protected sacrificer who presses the soma.

Verse 4

अहं पञ्चभूतान्यपञ्चभूतानि । अहमखिलं जगत् । वेदोऽहमवेदोऽहम् । विद्याहमविद्याहम् । अजाहमनजाहम् । अधश्चोर्ध्वं च तिर्यक्चाहम् । अहं रुद्रेभिर्वसुभिश्चराम्यहमादित्यैरुत विश्वदेवैः । अहं मित्रावरुणावुभौ बि...

I am the five great elements, and I am that which is beyond the five elements. I am the whole universe. I am the Veda, and I am the non‑Veda. I am knowledge, and I am ignorance. I am the Unborn, and I am also what is called the not‑unborn. I am below, above, and spread across all directions. I move with the Rudras and the Vasus; with the Ādityas and also with the Viśvadevas. I uphold both Mitra and Varuṇa; I am Indra and Agni; I am both Aśvins. I establish Soma, Tvaṣṭṛ, Pūṣan, and Bhaga. I establish wide‑striding Viṣṇu, and Brahmā, and also Prajāpati. I bestow wealth upon the offerer of oblation, upon the well‑protected sacrificer who presses the Soma.

Verse 5

अहं पञ्चभूतान्यपञ्चभूतानि । अहमखिलं जगत् । वेदोऽहमवेदोऽहम् । विद्याहमविद्याहम् । अजाहमनजाहम् । अधश्चोर्ध्वं च तिर्यक्चाहम् । अहं रुद्रेभिर्वसुभिश्चराम्यहमादित्यैरुत विश्वदेवैः । अहं मित्रावरुणावुभौ बि...

I am the five great elements, and I am that which is beyond the five elements. I am the whole universe. I am the Veda, and I am the non‑Veda. I am knowledge, and I am ignorance. I am the Unborn, and I am also what is called the not‑unborn. I am below, above, and spread across all directions. I move with the Rudras and the Vasus; with the Ādityas and also with the Viśvadevas. I uphold both Mitra and Varuṇa; I am Indra and Agni; I am both Aśvins. I establish Soma, Tvaṣṭṛ, Pūṣan, and Bhaga. I establish wide‑striding Viṣṇu, and Brahmā, and also Prajāpati. I bestow wealth upon the offerer of oblation, upon the well‑protected sacrificer who presses the Soma.

Verse 6

अहं पञ्चभूतान्यपञ्चभूतानि । अहमखिलं जगत् । वेदोऽहमवेदोऽहम् । विद्याहमविद्याहम् । अजाहमनजाहम् । अधश्चोर्ध्वं च तिर्यक्चाहम् । अहं रुद्रेभिर्वसुभिश्चराम्यहमादित्यैरुत विश्वदेवैः । अहं मित्रावरुणावुभौ बि...

I am the five great elements, and I am that which is beyond the five elements. I am the whole universe. I am the Veda, and I am the non‑Veda. I am knowledge, and I am ignorance. I am the Unborn, and I am also what is called the not‑unborn. I am below, above, and spread across all directions. I move with the Rudras and the Vasus; with the Ādityas and also with the Viśvadevas. I uphold both Mitra and Varuṇa; I am Indra and Agni; I am both Aśvins. I establish Soma, Tvaṣṭṛ, Pūṣan, and Bhaga. I establish wide‑striding Viṣṇu, and Brahmā, and also Prajāpati. I bestow wealth upon the offerer of oblation, upon the well‑protected sacrificer who presses the Soma.

Verse 7

अहं राष्ट्री सङ्गमनी वसूनाम् अहं सुवे पितरमस्य मूर्धन् । मम योनिरप्स्वन्तः समुद्रे । य एवं वेद स देवीपदमाप्नोति । ते देवा अब्रुवन् । नमो देव्यै महादेव्यै शिवायै सततं नमः । नमः प्रकृत्यै भद्रायै नियताः...

I am the Sovereign, the gatherer of the Vasus; I bring forth the Father of this (world) upon its summit. My womb is in the waters, within the ocean. Whoever thus knows attains the state, the abode, of the Goddess. Then the gods declared: “Homage to the Goddess, to the Great Goddess; to Śivā, unceasing homage. Homage to Prakṛti, the auspicious one; disciplined and devoted, we bow to Her.”

Verse 8

अहं राष्ट्री सङ्गमनी वसूनाम् अहं सुवे पितरमस्य मूर्धन् । मम योनिरप्स्वन्तः समुद्रे । य एवं वेद स देवीपदमाप्नोति । ते देवा अब्रुवन् । नमो देव्यै महादेव्यै शिवायै सततं नमः । नमः प्रकृत्यै भद्रायै नियताः...

I am the Sovereign, the gatherer of the Vasus; I bring forth the Father of this (world) upon its summit. My womb is in the waters, within the ocean. Whoever thus knows attains the state, the abode, of the Goddess. Then the gods declared: “Homage to the Goddess, to the Great Goddess; to Śivā, unceasing homage. Homage to Prakṛti, the auspicious one; disciplined and devoted, we bow to Her.”

Verse 9

तामग्निवर्णां तपसा ज्वलन्तीं वैरोचनीं कर्मफलेषु जुष्टाम् । दुर्गां देवीं शरणमहं प्रपद्ये सुतरां नाशयते तमः ॥ देवीं वाचमजनयन्त देवाः तां विश्वरूपाः पशवो वदन्ति । सा नो मन्द्रेषमूर्जं दुहाना धेनुर्वागस्...

To Her—fire-hued, blazing with the heat of austerity; radiant (vairocanī), delighting in the fruits of action—I take refuge: in Durgā, the Goddess; She utterly destroys darkness. The gods brought forth divine Speech; the many-formed beings speak Her. May that Speech, like a cow that milks out for us sweet nourishment and vigor, come to us, rightly praised.

Verse 10

तामग्निवर्णां तपसा ज्वलन्तीं वैरोचनीं कर्मफलेषु जुष्टाम् । दुर्गां देवीं शरणमहं प्रपद्ये सुतरां नाशयते तमः ॥ देवीं वाचमजनयन्त देवास्तां विश्वरूपाः पशवो वदन्ति । सा नो मन्द्रेषमूर्जं दुहाना धेनुर्वागस्...

I take refuge in that Goddess, Durgā—fire-hued, blazing with tapas, radiant, delighting in the fruits of action; she utterly destroys darkness. The gods brought forth the Goddess Speech; the many-formed beings speak her. May that Speech, a cow that yields for us strength, nourishment, and sweet utterance, come to us with well-praised benediction.

Verse 11

कालरात्रिं ब्रह्मस्तुतां वैष्णवीं स्कन्दमातरम् । सरस्वतीमदितिं दक्षदुहितरं नमामः पावनां शिवाम् ॥ महालक्ष्मीश्च विद्महे सर्वसिद्धिश्च धीमहि । तन्नो देवी प्रचोदयात् ॥

We bow to Kālarātri, praised by Brahmā; to Vaiṣṇavī, mother of Skanda; to Sarasvatī; to Aditi, daughter of Dakṣa—purifying, auspicious, gracious. We know Mahālakṣmī; we meditate on her as the fulfillment of all siddhis. May that Goddess impel and inspire us.

Verse 12

कालरात्रिं ब्रह्मस्तुतां वैष्णवीं स्कन्दमातरम् । सरस्वतीमदितिं दक्षदुहितरं नमामः पावनां शिवाम् ॥ महालक्ष्मीश्च विद्महे सर्वसिद्धिश्च धीमहि । तन्नो देवी प्रचोदयात् ॥

We bow to Kālarātri, praised by Brahmā; to Vaiṣṇavī, mother of Skanda; to Sarasvatī; to Aditi, daughter of Dakṣa—purifying, auspicious, gracious. We know Mahālakṣmī; we meditate on her as the fulfillment of all siddhis. May that Goddess impel and inspire us.

Verse 13

अदितिर्ह्यजनिष्ट दक्ष या दुहिता तव । तां देवा अन्वजायन्त भद्रा अमृतबन्धवः ॥ कामो योनिः कामकला वज्रपाणिर्गुहा हसा । मातरिश्वाभ्रमिन्द्रः पुनर्गुहा सकला मायया च पुनः कोशा विश्वमाता दिवि द्योम् ॥१३–१४॥

Truly Aditi was born, O Dakṣa, as your daughter. The gods—auspicious, akin to immortality—begot her in due succession. Desire is the womb; Kāmakalā, the “portion of desire”; the bearer of the thunderbolt; the cave (guhā); laughter; Mātariśvan, the life-wind; the cloud; Indra; again the cave; the Whole (sakalā); through māyā; and again the sheaths (kośas); the Mother of the universe—she is in heaven, in the luminous sky.

Verse 14

अदितिर्ह्यजनिष्ट दक्ष या दुहिता तव । तां देवा अन्वजायन्त भद्रा अमृतबन्धवः ॥ कामो योनिः कामकला वज्रपाणिर्गुहा हसा । मातरिश्वाभ्रमिन्द्रः पुनर्गुहा सकला मायया च पुनः कोशा विश्वमाता दिवि द्योम् ॥१३–१४॥

Truly Aditi was born, O Dakṣa, as your daughter. The gods—auspicious, akin to immortality—begot her in due succession. Desire is the womb; Kāmakalā, the “portion of desire”; the bearer of the thunderbolt; the cave; laughter; Mātariśvan; the cloud; Indra; again the cave; the Whole; through māyā; and again the sheaths; the Mother of the universe—she is in heaven, in the luminous sky.

Verse 15

एषात्मशक्तिः । एषा विश्वमोहिनी पाशाङ्कुशधनुर्बाणधरा । एषा श्रीमहाविद्या । य एवं वेद स शोकं तरति । नमस्ते अस्तु भगवति भवति मातरः अस्मान्पातु सर्वतः ॥१५–१७॥

This is the Śakti of the Self. This is the enchantress of the universe, bearing the noose (pāśa), goad (aṅkuśa), bow, and arrows. This is the auspicious Great Knowledge (Mahāvidyā). Whoever thus knows her crosses beyond sorrow. Salutation to you, O Blessed Goddess, O Existent One, O Mother; may she protect us on all sides.

Verse 16

एषात्मशक्तिः। एषा विश्वमोहिनी पाशाङ्कुशधनुर्बाणधरा। एषा श्रीमहाविद्या। य एवं वेद स शोकं तरति। नमस्ते अस्तु भगवति भवति मातः अस्मान् पातु सर्वतः॥१५–१७॥

This is the Śakti of the Ātman, the power of the Self. She is the Enchantress of the universe, bearing the noose, the goad, the bow, and the arrows. She is the auspicious Mahāvidyā, the Great Knowledge. He who knows thus crosses beyond sorrow. Salutation to You, O Blessed Goddess, O Existent One; O Mother, may She protect us on every side.

Verse 17

एषात्मशक्तिः। एषा विश्वमोहिनी पाशाङ्कुशधनुर्बाणधरा। एषा श्रीमहाविद्या। य एवं वेद स शोकं तरति। नमस्ते अस्तु भगवति भवति मातः अस्मान् पातु सर्वतः॥१५–१७॥

This is the Śakti of the Ātman, the power of the Self. She is the Enchantress of the universe, bearing the noose, the goad, the bow, and the arrows. She is the auspicious Mahāvidyā, the Great Knowledge. He who knows thus crosses beyond sorrow. Salutation to You, O Blessed Goddess, O Existent One; O Mother, may She protect us on every side.

Verse 18

सैषाष्टौ वसवः। सैषैकादश रुद्राः। सैषा द्वादशादित्याः। सैषा विश्वेदेवाः सोमपा असोमपाश्च। सैषा यातुधान्यः असुरा रक्षांसि पिशाचयक्षाः सिद्धाः। सैषा सत्त्व-रजस्-तमांसि। सैषा प्रजापतीन्द्रमनवः। सैषा ग्रहा ...

She indeed is the eight Vasus; she indeed is the eleven Rudras; she is the twelve Ādityas; she is the Viśvedevas—both the Soma-drinkers and the non–Soma-drinkers. She is the yātudhānas, the asuras, the rākṣasas, the piśācas, the yakṣas, and the siddhas. She is the three guṇas—sattva, rajas, and tamas. She is Prajāpati, Indra, and the Manus. She is the planets, the constellations, the luminaries, taking the form of time—kalā, kāṣṭhā, and the rest. To Her I bow always: to the Goddess who removes affliction, who bestows enjoyment and liberation; the infinite, the victorious, the pure, the refuge, the giver of auspiciousness, the auspicious One.

Verse 19

सैषा अष्टौ वसवः । सैषा एकादश रुद्राः । सैषा द्वादश आदित्याः । सैषा विश्वेदेवाः सोमपाः असोमपाश्च । सैषा यातुधान्यः असुराः रक्षांसि पिशाचयक्षाः सिद्धाः । सैषा सत्त्व-रजस्-तमांसि । सैषा प्रजापतीन्द्रमनवः...

She indeed is the eight Vasus; she is the eleven Rudras; she is the twelve Ādityas; she is the Viśvedevas—both the Soma‑drinkers and the non‑Soma‑drinkers. She is the yātudhānas, the asuras, the rākṣasas, the piśācas and yakṣas, and the siddhas. She is the three guṇas—sattva, rajas, and tamas. She is Prajāpati, Indra, and the Manus. She is the planets, the lunar mansions, and the lights of the stars, assuming the form of time as kalā, kāṣṭhā, and the like. To Her I bow forever—the Goddess who removes affliction and sin, who bestows enjoyment and liberation; infinite, victorious, pure, a refuge, the giver of auspiciousness, the Auspicious One.

Verse 20

वियदाकारसंयुक्तं वीतिहोत्रसमन्वितम् । अर्धेन्दुलसितं देव्या बीजं सर्वार्थसाधकम् ॥ एवमेकाक्षरं मन्त्रं यतयः शुद्धचेतसः । ध्यायन्ति परमानन्दमया ज्ञानाम्बुराशयः ॥२०–२१॥

The Goddess’s bīja, accomplishing every aim, is joined with the form of “viyat” and endowed with “vītihotra,” and shines with the half‑moon. Thus the one‑syllabled mantra is meditated upon by ascetics of purified mind—made of supreme bliss, oceans of the waters of knowledge.

Verse 21

वियदाकारसंयुक्तं वीतिहोत्रसमन्वितम् । अर्धेन्दुलसितं देव्या बीजं सर्वार्थसाधकम् ॥ एवमेकाक्षरं मन्त्रं यतयः शुद्धचेतसः । ध्यायन्ति परमानन्दमया ज्ञानाम्बुराशयः ॥२०–२१॥

The Goddess’s bīja, accomplishing every aim, is joined with the form of “viyat” and endowed with “vītihotra,” and shines with the half‑moon. Thus the one‑syllabled mantra is meditated upon by ascetics of purified mind—made of supreme bliss, oceans of the waters of knowledge.

Verse 22

वाङ्मया ब्रह्मभूतस्मात् षष्ठं वक्त्रसमन्वितम् । सूर्यो वामश्रोत्रबिन्दुः संयुताष्टकतृतीयकः ॥ नारायणेन संयुक्तो वायुश्चाधरसंयुतः । विच्चे नवार्णकोऽर्णः स्यान्महदानन्ददायकः ॥२२–२३॥

From Vāṅmayā, whose very nature is Brahman, arises the sixth element, endowed with the “face,” that is, the seat of utterance. The Sun is the bindu at the left ear, joined with the third of the octad. United with Nārāyaṇa, and Vāyu united with the lower part. “Vicce”: the nine-syllabled formula is declared to be a mantra that bestows great bliss.

Verse 23

वाङ्मया ब्रह्मभूतस्मात् षष्ठं वक्त्रसमन्वितम् । सूर्यो वामश्रोत्रबिन्दुः संयुताष्टकतृतीयकः ॥ नारायणेन संयुक्तो वायुश्चाधरसंयुतः । विच्चे नवार्णकोऽर्णः स्यान्महदानन्ददायकः ॥२२–२३॥

From Vāṅmayā, whose very nature is Brahman, arises the sixth element, endowed with the “face,” that is, the seat of utterance. The Sun is the bindu at the left ear, joined with the third of the octad. United with Nārāyaṇa, and Vāyu united with the lower part. “Vicce”: the nine-syllabled formula is declared to be a mantra that bestows great bliss.

Verse 24

हृत्पुण्डरीकमध्यस्थां प्रातःसूर्यसमप्रभाम् । पाशाङ्कुशधरां सौम्यां वरदाभयहस्तकाम् । त्रिनेत्रां रक्तवसनां भक्तकामदुघां भजे ॥ नमामि त्वामहं देवीं महाभयविनाशिनीम् । महादुर्गप्रशमनीं महाकारुण्यरूपिणीम् ॥...

I worship Her who abides in the midst of the heart-lotus, radiant as the morning sun; who bears the noose and the goad, gentle, with hands that grant boon and fearlessness; three-eyed, clad in red, who pours forth the devotees’ desired attainments. I bow to You, O Goddess, destroyer of great fear, pacifier of great hardships (Durgā), whose very form is vast compassion.

Verse 25

हृत्पुण्डरीकमध्यस्थां प्रातःसूर्यसमप्रभाम् । पाशाङ्कुशधरां सौम्यां वरदाभयहस्तकाम् । त्रिनेत्रां रक्तवसनां भक्तकामदुघां भजे ॥ नमामि त्वामहं देवीं महाभयविनाशिनीम् । महादुर्गप्रशमनीं महाकारुण्यरूपिणीम् ॥...

I worship Her who abides in the midst of the heart-lotus, radiant as the morning sun; who bears the noose and the goad, gentle and gracious, whose hands bestow boons and fearlessness; three-eyed, clad in red, granting the devotees the objects of their longing. I bow to You, O Goddess—destroyer of great fear, pacifier of great distress—whose very form is great compassion.

Verse 26

यस्याः स्वरूपं ब्रह्मादयो न जानन्ति तस्मादुच्यतेऽज्ञेया । यस्या अन्तो न विद्यते तस्मादुच्यतेऽनन्ता । यस्या ग्रहणं नोपलभ्यते तस्मादुच्यतेऽलक्ष्या । यस्या जननं नोपलभ्यते तस्मादुच्यतेऽजा । एकैव सर्वत्र व...

Because even Brahmā and the other gods do not know Her essential nature, She is called “unknowable”. Because no end of Her is found, She is called “endless”. Because Her apprehension is not attained, She is called “unperceivable”. Because Her birth is not discovered, She is called “unborn”. Because She alone abides everywhere, She is called “one”. Because She alone is the very form of the universe, She is called “not-one”. Thus She is spoken of as: unknowable, endless, unperceivable, unborn, one, and not-one.

Verse 27

मन्त्राणां मातृका देवी शब्दानां ज्ञानरूपिणी । ज्ञानानां चिन्मयातीता शून्यानां शून्यसाक्षिणी ॥ यस्याः परतरं नास्ति सैषा दुर्गा प्रकीर्तिता । तां दुर्गां दुर्गमां देवीं दुराचारविघातिनीम् । नमामि भवभीतोऽ...

The Goddess is the Mātṛkā, the womb of mantras; in words She is the very form of knowledge. Beyond all knowledges She transcends as pure Consciousness; amid all voids She is the witness of the void. Than whom there is nothing higher—She is proclaimed as Durgā. To that Durgā, the hard-to-cross Goddess, destroyer of evil conduct, I bow—afraid of worldly becoming—to Her who ferries one across the ocean of saṃsāra.

Verse 28

मन्त्राणां मातृका देवी शब्दानां ज्ञानरूपिणी । ज्ञानानां चिन्मयातीता शून्यानां शून्यसाक्षिणी ॥ यस्याः परतरं नास्ति सैषा दुर्गा प्रकीर्तिता । तां दुर्गां दुर्गमां देवीं दुराचारविघातिनीम् । नमामि भवभीतोऽ...

The Goddess is the Mātṛkā, the mother-matrix of mantras; in words she is the very form of knowledge. Beyond even knowledge, she is pure Consciousness; among the voids, she is the Witness of the void. Higher than her there is nothing—thus she is proclaimed as Durgā. To that Durgā, the hard-to-cross Goddess, destroyer of evil conduct, I bow—afraid of worldly becoming—she who ferries one across the ocean of saṃsāra.

Verse 29

इदमथर्वशीर्षं योऽधीते पञ्चाथर्वशीर्षजपफलमवाप्नोति । इदमथर्वशीर्षं ज्ञात्वा योऽर्चां स्थापयति । शतलक्षं प्रजप्त्वापि सोऽर्चासिद्धिं च विन्दति । शतमष्टोत्तरं चास्याः पुरश्चर्याविधिः स्मृतः ॥ दशवारं पठेद...

Whoever studies this Atharva-śīrṣa attains the fruit of reciting five Atharva-śīrṣas. Having known this Atharva-śīrṣa, whoever establishes an image for worship—having recited it a hundred thousand times—also gains success in that worship. One hundred and eight recitations are remembered as her rite of preparatory practice (puraścaraṇa). But whoever recites it ten times is immediately freed from sins; by the grace of the Great Goddess he crosses great difficulties.

Verse 30

इदमथर्वशीर्षं योऽधीते पञ्चाथर्वशीर्षजपफलमवाप्नोति । इदमथर्वशीर्षं ज्ञात्वा योऽर्चां स्थापयति । शतलक्षं प्रजप्त्वापि सोऽर्चासिद्धिं च विन्दति । शतमष्टोत्तरं चास्याः पुरश्चर्याविधिः स्मृतः ॥ दशवारं पठेद...

Whoever studies this Atharva-śīrṣa attains the fruit of reciting five Atharva-śīrṣas. Having known this Atharva-śīrṣa, whoever establishes an image for worship—having recited it a hundred thousand times—also gains success in that worship. One hundred and eight recitations are remembered as her rite of preparatory practice (puraścaraṇa). But whoever recites it ten times is immediately freed from sins; by the grace of the Great Goddess he crosses great difficulties.

Verse 31

इदमथर्वशीर्षं योऽधीते पञ्चाथर्वशीर्षजपफलमवाप्नोति । इदमथर्वशीर्षं ज्ञात्वा योऽर्चां स्थापयति शतलक्षं प्रजप्त्वापि सोऽर्चासिद्धिं च विन्दति । शतमष्टोत्तरं चास्याः पुरश्चर्याविधिः स्मृतः । दशवारं पठेद्य...

Whoever studies this Atharvaśīrṣa attains the fruit of reciting five Atharvaśīrṣas. Having understood this Atharvaśīrṣa, whoever establishes an arcā (a consecrated image of the Goddess)—even after repeating it a hundred thousand times—also gains success and perfection in that arcā (arcā-siddhi). The rite of puraścaraṇa for Her is remembered as one hundred and eight. But whoever recites it ten times is at once released from sins; by the grace of the Great Goddess, one crosses over great difficulties.

Verse 32

प्रातरधीयानो रात्रिकृतं पापं नाशयति । सायमधीयानो दिवसकृतं पापं नाशयति । तत्सायं प्रातः प्रयुञ्जानः पापोऽपापो भवति । निशीथे तुरीयसन्ध्यायां जप्त्वा वाक्सिद्धिर्भवति । नूतनप्रतिमायां जप्त्वा देवतासांनिध...

Reciting it in the morning destroys the sin committed at night; reciting it in the evening destroys the sin committed in the day. One who employs it thus, evening and morning, becomes freed from sin. Having repeated it at midnight, at the “fourth” junction (turīya-sandhyā), there arises the siddhi of speech (vāk-siddhi). Having repeated it before a newly made image, there arises the deity’s nearness and presence. Having repeated it in the rite of prāṇa-pratiṣṭhā, the vital breaths become established. On the auspicious conjunction of Tuesday and Aśvinī, having repeated it in the presence of the Great Goddess, one crosses over the great death. He who thus knows—so teaches the Upaniṣad.