य इदम् अथर्वशिरो ब्राह्मणो ऽधीते अश्रोत्रियः श्रोत्रियो भवति अनुपनीत उपनीतो भवति सो ऽग्निपूतो भवति स वायुपूतो भवति स सूर्यपूतो भवति स सोमपूतो भवति स सत्यपूतो भवति स सर्वैर् देवैर् ज्ञातो भवति स सर्वैर् वेदैर् अनुध्यातो भवति स सर्वेषु तीर्थेषु स्नातो भवति तेन सर्वैः क्रतुभिर् इष्टं भवति गायत्र्याः षष्टिसहस्राणि जप्तानि भवन्ति इतिहासपुराणानां रुद्राणां शतसहस्राणि जप्तानि भवन्ति । प्रणवानाम् अयुतं जप्तं भवति । स चक्षुषः पङ्क्तिं पुनाति । आ सप्तमात् पुरुषयुगान् पुनातीत्य् आह भगवान् अथर्वशिरः सकृज् जप्त्वैव शुचिः स पूतः कर्मण्यो भवति । द्वितीयं जप्त्वा गणाधिपत्यम् आप्नोति । तृतीयं जप्त्वैवम् एवानुप्रविशत्य् ओं सत्यम् ओं सत्यम् ओं सत्यम् । इत्य् अथर्ववेदे शिरौपनिषत् समाप्ता
ya idam atharvaśiro brāhmaṇo 'dhīte aśrotriyaḥ śrotriyo bhavati anupanīta upanīto bhavati so 'gnipūto bhavati sa vāyupūto bhavati sa sūryapūto bhavati sa somapūto bhavati sa satyapūto bhavati sa sarvair devair jñāto bhavati sa sarvair vedair anudhyāto bhavati sa sarveṣu tīrtheṣu snāto bhavati tena sarvaiḥ kratubhir iṣṭaṃ bhavati gāyatryāḥ ṣaṣṭisahasrāṇi japtāni bhavanti itihāsapurāṇānāṃ rudrāṇāṃ śatasahasrāṇi japtāni bhavanti / praṇavānām ayutaṃ japtaṃ bhavati / sa cakṣuṣaḥ paṅktiṃ punāti / ā saptamāt puruṣayugān punātīty āha bhagavān atharvaśiraḥ sakṛj japtvaiva śuciḥ sa pūtaḥ karmaṇyo bhavati / dvitīyaṃ japtvā gaṇādhipatyam āpnoti / tṛtīyaṃ japtvaivam evānupraviśaty oṃ satyam oṃ satyam oṃ satyam / ity atharvavede śiraupaniṣat samāptā
Who, being a brāhmaṇa, studies this Atharvaśiras — he, unlearned in the Veda, becomes learned; uninitiated, becomes initiated; he is purified by fire, by wind, by the sun, by the moon, by truth; he is known by all the gods and contemplated by all the Vedas; he has, as it were, bathed in all the fords and offered all the sacrifices; there are counted to him sixty thousand repetitions of the Gāyatrī, hundreds of thousands of the histories, the purāṇas and the rudras, and ten thousand praṇavas. He purifies the row as far as the eye reaches, and purifies to the seventh generation. So says the Lord Atharvaśiras. Having repeated it once, he is clean; purified, he is fit for the rite. Repeating it a second time, he gains lordship of the host. Repeating it a third time, even so he enters. Om, the truth. Om, the truth. Om, the truth.
8ed3002fa515 · 发布于 2026年7月29日 03:17:52 UTC
可用语言RUEN用方向键翻颂
The last section — the phalaśruti, “the hearing of the fruit”: what is rendered to the one who reads this book.
To a reader of the Rāma-tāpanī this place will seem familiar, and rightly: the fifth paragraph of its last chapter repeats it almost word for word — the same purifications by fire, wind, sun and moon, the same sacrifices counted as offered, the same hundreds of thousands of histories, purāṇas and rudras, the same “purifier of the row”.
The Vaiṣṇava book, that is, took this ending and applied it to its own mantra. Nowhere is the kinship of the two texts plainer.
But there is a difference too, and it matters. There, ten ancestors and ten descendants were purified; here — “to the seventh generation” and “the row as far as the eye reaches”.
The last phrase, cakṣuṣaḥ paṅktim, deserves note. Paṅkti is the row of those who eat together; and it is said that the reader hallows it as far as his glance can carry.
Note also the section's first promise, the most unexpected: aśrotriyaḥ śrotriyo bhavati, anupanīta upanīto bhavati — “the unlearned becomes learned in the Veda, the uninitiated becomes initiated”.
This is a direct lifting of the estate barrier. The upanayana is the rite that grants the right to study; and it is said that reading this book replaces it.
Then the count: once — cleanness; twice — lordship of the host; the third time — anupraviśati, “he enters”.
The verb is left without an object. Into what he enters is not said; and that, it seems, is deliberate, for to name it would be less than to leave it unsaid.
And the book ends with oṃ satyam thrice repeated — “Om, the truth”.
With the same two words the Rāma-tāpanī ends as well, only there they are spoken once.