Dear readers, here we are offering Aitareya Upanishad PDF in Hindi to all of you. Aitareyopanishad is a Rigvedic Upanishad. The fourth, fifth, and sixth chapters of the second Aranyaka of the Rigvedic Aitareya Aranyaka have been recognized as Aitareyopanishad. In this Upanishad, Brahmavidya is predominant, that is, more importance has been given to Brahmavidya. There are three sections in the first chapter of Aitareyopanishad and one section each in the remaining second and third chapters. In the first section, the sage says that in the beginning of the creation, there was a vast luminous form of the only ‘soul’. Then that soul thought that the universe should be created and different worlds should be created and their protectors should be decided.  Thinking like this, the soul created the worlds ‘Ambha’, ‘Marichi’, ‘Mar’, and ‘Aapah’. Aitareya Upanishad is a Shukla Rigvedic Upanishad. Chapters 4, 5, and 6 of the second Aranyaka under the Rigvedic Aitareya Aranyaka are named Aitareyopanishad. This Upanishad is Brahmavidya Pradhan.

Aitareya Upanishad PDF in Hindi Sanskrit commentaries

Aitareya Upanishad is one of the older Upanishads reviewed and commented upon in their respective Bhasyas by various ancient scholars such as Adi Shankara and Madhvacharya. Adi Shankara, for example, commented on Aitereya Upanishad, clarifying that some of his peer scholars have interpreted the hymns in a way that must be refuted. The first meaning, as follows, is incomplete and incorrect, states Shankara

This is the true Brahman called Prana (Lifeforce), this is the only God. All the Devas (Gods) are only the various manifestations of this Prana. He who attains Oneness with this Prana attains the Devas.

— Adi Shankara, Aitareya Upanishad Bhasya

Adi Shankara then reminds the reader that the Aitereya Upanishad must be studied in its context, which starts with and states Atma va idam in hymn 1. It doesn’t start with, nor does the text’s context, mean that “I am alive, thus God”. Rather, states Shankara, the context is abundantly clear that one must know, “Atman exists, I am consciousness, and that self-realization of one’s Atman, its Oneness with Universal Self is the path to liberation and freedom. Know yourself. Worship yourself.”

Adi Shankara then explains that rituals, sacrifices, and merit-karma (worship) does not lead to liberation, the wise do not perform these and rituals such as Agnihotra, they seek Atman and understanding of their own Being and their own Inner Self, and when one has achieved “Self-knowledge, full awareness of one’s consciousness” does one achieve moksha.

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