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1. 1

   ॐ भद्रं कर्णेभिः शृणुयाम देवाः। भद्रं पश्येमाक्षभिर्यजत्राः। स्थिरैरंगैस्तुष्टुवांसस्तनूभिर्व्यशेम देवहितं यदायुः ॥१॥

   oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ | bhadraṃ paśyemākṣabhiryajatrāḥ | sthirairaṅgaistuṣṭuvāṃsastanūbhirvyaśema devahitaṃ yadāyuḥ ||1||

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   O gods, may we always hear with our ears what is auspicious; may we see with our eyes what is auspicious. With steady limbs and firm bodies, offering praise, may we attain the full lifespan ordained for our welfare by the divine powers.

2. 2

   ॐ स्वस्ति न इन्द्रो वृद्धश्रवाः। स्वस्ति नः पूषा विश्ववेदाः। स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः। स्वस्ति नो बृहस्पतिर्दधातु ॥२॥

   oṃ svasti na indro vṛddhaśravāḥ | svasti naḥ pūṣā viśvavedāḥ | svasti nastārkṣyo ariṣṭanemiḥ | svasti no bṛhaspatirdadhātu ||2||

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   May the illustrious Indra grant us well-being. May the all-knowing Pushan grant us well-being. May Tarkshya (Garuda), destroyer of misfortune, grant us well-being. May Brihaspati bestow well-being upon us.

3. 3

   ॐ शांतिः शांतिः शांतिः।

   oṃ śāntiḥ śāntiḥ śāntiḥ |

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   Om, peace, peace, peace — invoking freedom from the three kinds of affliction (divine, inner/personal, and worldly) and the attainment of supreme tranquility before the main text begins.

4. 4

   ॥ श्री गणपत्यथर्वशीर्षम् ॥ ॐ नमस्ते गणपतये। त्वमेव प्रत्यक्षं तत्त्वमसि। त्वमेव केवलं कर्तासि। त्वमेव केवलं धर्तासि। त्वमेव केवलं हर्तासि। त्वमेव सर्वं खल्विदं ब्रह्मासि। त्वं साक्षादात्मासि नित्यम् ॥१॥

   || śrī gaṇapatyatharvaśīrṣam || oṃ namaste gaṇapataye | tvameva pratyakṣaṃ tattvamasi | tvameva kevalaṃ kartāsi | tvameva kevalaṃ dhartāsi | tvameva kevalaṃ hartāsi | tvameva sarvaṃ khalvidaṃ brahmāsi | tvaṃ sākṣādātmāsi nityam ||1||

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   Salutations to You, O Ganapati. You alone are the directly perceivable ultimate reality. You alone are the sole creator, sustainer, and destroyer. This entire visible universe is verily You, the manifest Brahman. You are eternally the very Self, directly perceived.

5. 5

   ऋतं वच्मि। सत्यं वच्मि ॥२॥

   ṛtaṃ vacmi | satyaṃ vacmi ||2||

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   I speak the eternal cosmic order (rita); I speak the truth (satya) — declaring that this praise is not mere imagination but a proclamation grounded in divine reality.

6. 6

   अव त्वं माम्। अव वक्तारम्। अव श्रोतारम्। अव दातारम्। अव धातारम्। अवानूचानमव शिष्यम्। अव पश्चात्तात्। अव पुरस्तात्। अव उत्तरात्तात्। अव दक्षिणात्तात्। अव चोर्ध्वात्तात्। अवाधरात्तात्। सर्वतो मां पाहि पाहि समन्तात् ॥३॥

   ava tvaṃ mām | ava vaktāram | ava śrotāram | ava dātāram | ava dhātāram | avānūcānamava śiṣyam | ava paścāttāt | ava purastāt | ava uttarāttāt | ava dakṣiṇāttāt | ava cordhvāttāt | avādharāttāt | sarvato māṃ pāhi pāhi samantāt ||3||

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   Protect me. Protect the speaker, protect the listener, protect the giver, protect the sustainer. Protect the teacher and the disciple. Protect me from behind, from in front, from the north, from the south, from above, from below — from every direction, protect me, protect me completely, O Lord, on all sides.

7. 7

   त्वं वाङ्मयस्त्वं चिन्मयः। त्वमानन्दमयस्त्वं ब्रह्ममयः। त्वं सच्चिदानन्दाद्वितीयोऽसि। त्वं प्रत्यक्षं ब्रह्मासि। त्वं ज्ञानमयो विज्ञानमयोऽसि ॥४॥

   tvaṃ vāṅmayastvaṃ cinmayaḥ | tvamānandamayastvaṃ brahmamayaḥ | tvaṃ saccidānandādvitīyo'si | tvaṃ pratyakṣaṃ brahmāsi | tvaṃ jñānamayo vijñānamayo'si ||4||

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   You are of the essence of speech, of the essence of pure consciousness. You are of the nature of bliss, of the nature of Brahman. You alone are Existence-Consciousness-Bliss, the non-dual reality. You are directly perceivable Brahman. You are the embodiment of both essential knowledge and discriminative wisdom.

8. 8

   सर्वं जगदिदं त्वत्तो जायते। सर्वं जगदिदं त्वत्तस्तिष्ठति। सर्वं जगदिदं त्वयि लयमेष्यति। सर्वं जगदिदं त्वयि प्रत्येति। त्वं भूमिरापोऽनलोऽनिलो नभः। त्वं चत्वारि वाक्पदानि ॥५॥

   sarvaṃ jagadidaṃ tvatto jāyate | sarvaṃ jagadidaṃ tvattastiṣṭhati | sarvaṃ jagadidaṃ tvayi layameṣyati | sarvaṃ jagadidaṃ tvayi pratyeti | tvaṃ bhūmirāpo'nalo'nilo nabhaḥ | tvaṃ catvāri vākpadāni ||5||

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   This entire universe is born from You, rests in You, dissolves back into You, and returns unto You. You are the earth, water, fire, air, and space. You are the four levels of speech (para, pashyanti, madhyama, and vaikhari).

9. 9

   त्वं गुणत्रयातीतः। त्वं देहत्रयातीतः। त्वं कालत्रयातीतः। त्वं मूलाधारस्थितोऽसि नित्यम्। त्वं शक्तित्रयात्मकः। त्वां योगिनो ध्यायन्ति नित्यम्। त्वं ब्रह्मा त्वं विष्णुस्त्वं रुद्रस्त्वमिन्द्रस्त्वमग्निस्त्वं वायुस्त्वं सूर्यस्त्वं चन्द्रमास्त्वं ब्रह्म भूर्भुवः स्वरोम् ॥६॥

   tvaṃ guṇatrayātītaḥ | tvaṃ dehatrayātītaḥ | tvaṃ kālatrayātītaḥ | tvaṃ mūlādhārasthito'si nityam | tvaṃ śaktitrayātmakaḥ | tvāṃ yogino dhyāyanti nityam | tvaṃ brahmā tvaṃ viṣṇustvaṃ rudrastvamindrastvamagnistvaṃ vāyustvaṃ sūryastvaṃ candramāstvaṃ brahma bhūrbhuvaḥ svarom ||6||

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   You transcend the three gunas (sattva, rajas, tamas). You are beyond the three bodies (gross, subtle, causal). You are beyond the three times (past, present, future). You eternally reside in the muladhara chakra. You embody the threefold power (will, knowledge, action). Yogis constantly meditate upon You. You are Brahma, Vishnu, Rudra, Indra, Agni, Vayu, Surya, and Chandra; You are the syllable encompassing the three worlds — earth, atmosphere, and heaven.

10. 10

    गणादिं पूर्वमुच्चार्य वर्णादिं तदनन्तरम्। अनुस्वारः परतरः। अर्धेन्दुलसितम्। तारेण रुद्धम्। एतत्तव मनुस्वरूपम्। गकारः पूर्वरूपम्। अकारो मध्यमरूपम्। अनुस्वारश्चान्त्यरूपम्। बिन्दुरुत्तररूपम्। नादः सन्धानम्। संहिता सन्धिः। सैषा गणेशविद्या। गणक ऋषिः। निचृद्गायत्री छन्दः। गणपतिर्देवता। ॐ गं गणपतये नमः ॥७॥

    gaṇādiṃ pūrvamuccārya varṇādiṃ tadanantaram | anusvāraḥ parataraḥ | ardhendulasitam | tāreṇa ruddham | etattava manusvarūpam | gakāraḥ pūrvarūpam | akāro madhyamarūpam | anusvāraścāntyarūpam | binduruttararūpam | nādaḥ sandhānam | saṃhitā sandhiḥ | saiṣā gaṇeśavidyā | gaṇaka ṛṣiḥ | nicṛdgāyatrī chandaḥ | gaṇapatirdevatā | oṃ gaṃ gaṇapataye namaḥ ||7||

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    First utter the syllable "ga", then the syllable "a", followed by the anusvara (nasal sound); crown it with the ardhendu (half-moon) and seal it together with the tara (the pranava Om) — this is the very form of your sacred syllable. Here "ga" is the initial form, "a" the middle form, the anusvara the final form, and the bindu the form above it; the nada is what binds them together, and this combination itself is called the sandhi — this is the science of Ganesha's mantra. The sage (rishi) of this mantra is Ganaka, its meter is Nichrid Gayatri, and its presiding deity is Ganapati. The mantra is: Om gam ganapataye namah.

11. 11

    एकदन्ताय विद्महे वक्रतुण्डाय धीमहि। तन्नो दन्ती प्रचोदयात् ॥८॥

    ekadantāya vidmahe vakratuṇḍāya dhīmahi | tanno dantī pracodayāt ||8||

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    We meditate upon the One with a single tusk (Ekadanta); we contemplate the One with the curved trunk (Vakratunda). May that great tusked Lord Ganesha inspire and guide our intellect.

12. 12

    एकदन्तं चतुर्हस्तं पाशमङ्कुशधारिणम्। रदं च वरदं हस्तैर्बिभ्राणं मूषकध्वजम्॥ रक्तं लम्बोदरं शूर्पकर्णकं रक्तवाससम्। रक्तगन्धानुलिप्तांगं रक्तपुष्पैः सुपूजितम्॥ भक्तानुकम्पिनं देवं जगत्कारणमच्युतम्। आविर्भूतं च सृष्ट्यादौ प्रकृतेः पुरुषात्परम्॥ एवं ध्यायति यो नित्यं स योगी योगिनां वरः ॥९॥

    ekadantaṃ caturhastaṃ pāśamaṅkuśadhāriṇam | radaṃ ca varadaṃ hastairbibhrāṇaṃ mūṣakadhvajam || raktaṃ lambodaraṃ śūrpakarṇakaṃ raktavāsasam | raktagandhānuliptāṅgaṃ raktapuṣpaiḥ supūjitam || bhaktānukampinaṃ devaṃ jagatkāraṇamacyutam | āvirbhūtaṃ ca sṛṣṭyādau prakṛteḥ puruṣātparam || evaṃ dhyāyati yo nityaṃ sa yogī yogināṃ varaḥ ||9||

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    I meditate upon the four-armed Lord bearing a noose and a goad, holding His broken tusk and a hand raised in the gesture of granting boons, whose banner bears the emblem of a mouse. He is of reddish hue, large-bellied, winnowing-fan-eared, clad in red garments, anointed with red sandal paste, and worshipped with red flowers. He is compassionate to His devotees, the primal cause of the universe, the unchanging one, who manifested at the very dawn of creation, beyond both prakriti and purusha. Whoever meditates upon Him thus, every day, becomes the foremost among yogis.

13. 13

    नमो व्रातपतये नमो गणपतये नमः प्रमथपतये नमस्तेऽस्तु लम्बोदराय एकदन्ताय विघ्ननाशिने शिवसुताय वरदमूर्तये नमः ॥१०॥

    namo vrātapataye namo gaṇapataye namaḥ pramathapataye namaste'stu lambodarāya ekadantāya vighnanāśine śivasutāya varadamūrtaye namaḥ ||10||

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    Salutations to the Lord of the assemblies (Vratapati), salutations to the Lord of the ganas (Ganapati), salutations to the Lord of the Pramathas. Salutations to You, O pot-bellied one; O single-tusked one, destroyer of obstacles, son of Shiva, embodiment of boon-granting grace — salutations to You.

14. 14

    फलश्रुतिः एतदथर्वशीर्षं योऽधीते। स ब्रह्मभूयाय कल्पते। स सर्वविघ्नैर्न बाध्यते। स सर्वतः सुखमेधते। स पञ्चमहापापात्प्रमुच्यते। सायमधीयानो दिवसकृतं पापं नाशयति। प्रातरधीयानो रात्रिकृतं पापं नाशयति। सायं प्रातः प्रयुञ्जानोऽपापो भवति। सर्वत्राधीयानोऽपविघ्नो भवति। धर्मार्थकाममोक्षं च विन्दति। इदमथर्वशीर्षमशिष्याय न देयम्। यो यदि मोहाद्दास्यति स पापीयान् भवति। सहस्रावर्तनाद्यं यं यं काममधीते तं तमनेन साधयेत् ॥११॥

    phalaśrutiḥ — etadatharvaśīrṣaṃ yo'dhīte | sa brahmabhūyāya kalpate | sa sarvavighnairna bādhyate | sa sarvataḥ sukhamedhate | sa pañcamahāpāpātpramucyate | sāyamadhīyāno divasakṛtaṃ pāpaṃ nāśayati | prātaradhīyāno rātrikṛtaṃ pāpaṃ nāśayati | sāyaṃ prātaḥ prayuñjāno'pāpo bhavati | sarvatrādhīyāno'pavighno bhavati | dharmārthakāmamokṣaṃ ca vindati | idamatharvaśīrṣamaśiṣyāya na deyam | yo yadi mohāddāsyati sa pāpīyān bhavati | sahasrāvartanādyaṃ yaṃ yaṃ kāmamadhīte taṃ tamanena sādhayet ||11||

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    Fruits of recitation — one who studies this Atharvashirsha becomes fit to attain oneness with Brahman. He is not obstructed by any obstacle. He prospers in happiness in every way. He is freed from the five great sins. One who recites it in the evening destroys the sin committed during the day; one who recites it in the morning destroys the sin committed during the night. One who recites it both morning and evening becomes free of sin altogether. One who recites it at all times becomes free of obstacles. He attains dharma, artha, kama, and moksha — the four aims of life. This Atharvashirsha should not be given to an unworthy disciple; whoever imparts it out of delusion becomes sinful. By reciting it a thousand times, whatever desire the seeker holds is thereby fulfilled.

15. 15

    अनेन गणपतिमभिषिञ्चति। स वाग्मी भवति। चतुर्थ्यामनश्नन् जपति। स विद्यावान् भवति। इत्यथर्वणवाक्यम्। ब्रह्माद्यावरणं विद्यात्। न बिभेति कदाचनेति ॥१२॥

    anena gaṇapatimabhiṣiñcati | sa vāgmī bhavati | caturthyāmanaśnan japati | sa vidyāvān bhavati | ityatharvaṇavākyam | brahmādyāvaraṇaṃ vidyāt | na bibheti kadācaneti ||12||

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    One who performs the ritual bathing (abhisheka) of Ganapati with this mantra becomes eloquent in speech. One who fasts on the fourth lunar day (Chaturthi) and recites it becomes learned — such is the teaching of the Atharva tradition. The seeker should come to know this veiled truth of Brahman; one who knows it in this way is never afraid of anything.

16. 16

    यो दूर्वाङ्कुरैर्यजति। स वैश्रवणोपमो भवति। यो लाजैर्यजति। स यशोवान् भवति। स मेधावान् भवति। यो मोदकसहस्रेण यजति। स वाञ्छितफलमवाप्नोति। यः साज्यैः समिद्भिर्यजति। स सर्वं लभते स सर्वं लभते। अष्टौ ब्राह्मणान् सम्यग् ग्राहयित्वा सूर्यवर्चस्वी भवति। सूर्यग्रहे महानद्यां प्रतिमासन्निधौ वा जप्त्वा सिद्धमन्त्रो भवति। महाविघ्नात् प्रमुच्यते। महादोषात् प्रमुच्यते। महाप्रत्यवायात् प्रमुच्यते। स सर्वविद्भवति स सर्वविद्भवति। य एवं वेद। इत्युपनिषत् ॥१३॥

    yo dūrvāṅkurairyajati | sa vaiśravaṇopamo bhavati | yo lājairyajati | sa yaśovān bhavati | sa medhāvān bhavati | yo modakasahasreṇa yajati | sa vāñchitaphalamavāpnoti | yaḥ sājyaiḥ samidbhiryajati | sa sarvaṃ labhate sa sarvaṃ labhate | aṣṭau brāhmaṇān samyag grāhayitvā sūryavarcasvī bhavati | sūryagrahe mahānadyāṃ pratimāsannidhau vā japtvā siddhamantro bhavati | mahāvighnāt pramucyate | mahādoṣāt pramucyate | mahāpratyavāyāt pramucyate | sa sarvavidbhavati sa sarvavidbhavati | ya evaṃ veda | ityupaniṣat ||13||

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    One who worships with durva grass shoots becomes prosperous like Kubera. One who worships with parched grain (laja) becomes famous and wise. One who worships with a thousand modakas obtains the fruit desired. One who offers ghee-soaked kindling attains everything, attains everything. One who properly feeds eight learned brahmins becomes radiant as the sun. One who performs japa during a solar eclipse on the bank of a great river, or before a sacred image, attains a perfected mantra. He is freed from great obstacles, great faults, and great calamities. He who knows this thus becomes all-knowing, becomes all-knowing. Thus concludes this Upanishad.

17. 17

    ॐ शान्तिः शान्तिः शान्तिः ॥

    oṃ śāntiḥ śāntiḥ śāntiḥ ||

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    Om, peace, peace, peace — concluding the recitation with a final invocation of peace from the three kinds of affliction and supreme well-being.