यो ऽग्नौ रुद्रो यो ऽप्स्व् अन्तर् य ओषधीर् वीरुध आविवेश । य इमा विश्वा भुवनानि चक्लपे तस्मै रुद्राय नमो ऽस्त्व् अग्नये । यो रुद्रो ऽग्नौ यो रुद्रो ऽप्स्व् अन्तर् यो रुद्र ओषधीर् वीरुध आविवेश । यो रुद्र इमा विश्वा भुवनानि चक्लपे तस्मै रुद्राय नमोनमः । यो रुद्रो ऽप्सु यो रुद्र ओषधिषु यो रुद्रो वनस्पतिषु । येन रुद्रेण जगद् ऊर्ध्वं धारितं पृथिवी द्विधा त्रिधा धर्ता धारिता नागा ये ऽन्तरिक्षे तस्मै रुद्राय वै नमोनमः । मूर्धानम् अस्य संसेव्याप्य् अथर्वा हृदयं च यत् । मस्तिष्काद् ऊर्ध्वं प्रेरयत्य् अवमानो ऽधिशीर्षतः
yo 'gnau rudro yo 'psv antar ya oṣadhīr vīrudha āviveśa / ya imā viśvā bhuvanāni caklape tasmai rudrāya namo 'stv agnaye / yo rudro 'gnau yo rudro 'psv antar yo rudra oṣadhīr vīrudha āviveśa / yo rudra imā viśvā bhuvanāni caklape tasmai rudrāya namonamaḥ / yo rudro 'psu yo rudra oṣadhiṣu yo rudro vanaspatiṣu / yena rudreṇa jagad ūrdhvaṃ dhāritaṃ pṛthivī dvidhā tridhā dhartā dhāritā nāgā ye 'ntarikṣe tasmai rudrāya vai namonamaḥ / mūrdhānam asya saṃsevyāpy atharvā hṛdayaṃ ca yat / mastiṣkād ūrdhvaṃ prerayaty avamāno 'dhiśīrṣataḥ
Who is Rudra in the fire, who is within the waters, who has entered the herbs and plants, who fashioned all these worlds — to that Rudra-Agni be homage. Who is Rudra in the waters, who is Rudra in the herbs, who is Rudra in the forest trees; by whom, Rudra, the world is held upward, the earth twofold and threefold — the holder, and held by him are the serpents in the mid-air — to that Rudra be homage and homage. Having served his head — Atharvan too, and the heart — he impels upward from the brain what descends from the crown.
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The section is built on a repetition, and the repetition is of Vedic usage: “who is in the fire, who in the waters, who in the herbs”.
The places of His presence are listed, and all of them are of this world: the hearth-fire, the water in the jar, the grass in the meadow, the tree in the wood.
Mark what the list lacks. No heaven, no abode, no throne. What is listed is that among which people live.
And this is the point of all such passages in śruti: He of whom the gods asked in the heavenly world is to be found in the grass.
Then — “by whom the world is held upward” and “held are the serpents in the mid-air”. A strange image, but a usual one: the nāgas, the cloud-serpents, hang in the air and do not fall.
The last lines are dark, and I will not invent a smooth sense for them. They speak, it seems, of the upward movement — from the crown, mastiṣkād ūrdhvam — that is, of the ascent of the breath through the top of the head, of which other Upaniṣads also speak.
Note the name Atharvan. It appears here for the first time, and the next section will explain the title of the whole book: “that is the head of Atharvan”.