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==  परिचयः || Introduction ==

==  परिचयः || Introduction ==

The Vedas have been divided into four styles of texts – the Samhitas, the Aranyakas, the Brahmanas and the Upanishads. The Samhitas are sometimes identified as कर्म खण्ड || ''karma-kanda'' (action/ritual-related section), while the Upanishads are identified as ज्ञान खण्ड || ''jnana-kanda'' (knowledge/spirituality-related section).^[1] 

The Vedas have been divided into four styles of texts – the Samhitas, the Aranyakas, the Brahmanas and the Upanishads. The Samhitas are sometimes identified as कर्म खण्ड || ''karma-kanda'' (action/ritual-related section), while the Upanishads are identified as ज्ञान खण्ड || ''jnana-kanda'' (knowledge/spirituality-related section).<ref>Sharma, Suman (1981) ''Aitareya Aranyaka – A Study''. New Delhi:Eastern Book Linkers</ref> 

The Aaranyakas and Brahmanas are variously classified, sometimes as the ceremonial ''karma-kanda'', other times (or parts of them) as the ''jnana-kanda''.

The Aaranyakas and Brahmanas are variously classified, sometimes as the ceremonial ''karma-kanda'', other times (or parts of them) as the ''jnana-kanda''.

Another opinion states: "The ''Samhitas'' and the ''Brahmanas'' form the ''Karma''-''Kanda'' segment of the Vedas. They are apparently concerned with the ceremonial rites and rituals. The ''Aaranyakas'' and the Upanishads form the Jnana-''Kanda'' segment of the Vedas. They explicitly focus on the philosophy and spiritualism.^[2]

Another opinion states: "The ''Samhitas'' and the ''Brahmanas'' form the ''Karma''-''Kanda'' segment of the Vedas. They are apparently concerned with the ceremonial rites and rituals. The ''Aaranyakas'' and the Upanishads form the Jnana-''Kanda'' segment of the Vedas. They explicitly focus on the philosophy and spiritualism.<ref>Taittiriya Aranyaka with Sayana Bhashya (1926) Pune: Anandashram</ref>

Another learned author says: These are four different modes of expressing the same truths, each as a cross check against others so that misrepresentations are avoided, a method used and valid even today.^[3]

Another learned author says: These are four different modes of expressing the same truths, each as a cross check against others so that misrepresentations are avoided, a method used and valid even today.<ref>Pataskar, Bhagyalata. (2009) ''The Kaṭhakāraṇyakam (With text in Devanāgarī, Introduction and translation.'' New Delhi: Adarsha Sanskrit Shodha Samstha / Vaidika Samshodhana Mandala</ref>

==  व्युत्पत्तिः|| Etymology ==

==  व्युत्पत्तिः|| Etymology ==

Aranyakas are partly included in the Brahmanas themselves, but partly they are recognized as independent works. Aranyaka literature is rather small as compared to the Brahmanas. Whereas the Brahmanas deal with a huge bulk of sacrificial topics which represents ''Karma-Kanda'', the Aranyakas and Upanishads, on the other hand, chiefly deal with the philosophical and theosophical speculations which represent ''Jnana-Kanda''.

Aranyakas are partly included in the Brahmanas themselves, but partly they are recognized as independent works. Aranyaka literature is rather small as compared to the Brahmanas. Whereas the Brahmanas deal with a huge bulk of sacrificial topics which represents ''Karma-Kanda'', the Aranyakas and Upanishads, on the other hand, chiefly deal with the philosophical and theosophical speculations which represent ''Jnana-Kanda''.

Sayana has the definition आरन्यव्रतरुपम् ब्रह्मणम् || Aaranyavratarupam brahamanam. He in his introduction to his commentary on the Aitereya Brahmana writes <blockquote>ऐतरेयब्राह्मणेऽस्ति काण्डमारण्यकाभिधम् । अरण्य ऐव पाठ्यत्वादारण्यकमितीर्यते ॥ (5)</blockquote><blockquote>सत्रप्रकरणेऽनुक्तिररण्याध्ययनाय हि । महाव्रतस्य तस्यात्र हौत्र कर्म विविच्यते ॥ (6)</blockquote>Sayana in the Taittiriya Aranyaka explains <ref name=":4">Upadhyaya, Baldev. (1958) ''[https://archive.org/details/VaidikSahityaBaldevUpadhyaya1958 Vaidik Sahitya]''. </ref><blockquote>अरण्याध्ययनादेतद् अारन्यकमितीर्यते । अरणंये तदधीयीतेत्येवं वाक्यं प्रचक्ष्यते ॥ (Tait. Aran. Bhas. 6)</blockquote>''Yajna'' and other rituals are prescribed only for those who live in homes and lead the life of house-holders. But it has to be understood that Vedic rituals are intended to confer not only material benefits but also mental purity by constant discipline. Having obtained purity, one must seek the solitude of forests for further concentration and meditation.   

Sayana has the definition आरन्यव्रतरुपम् ब्रह्मणम् || Aaranyavratarupam brahamanam. He in his introduction to his commentary on the Aitereya Brahmana writes <blockquote>ऐतरेयब्राह्मणेऽस्ति काण्डमारण्यकाभिधम् । अरण्य ऐव पाठ्यत्वादारण्यकमितीर्यते ॥ (5)</blockquote><blockquote>सत्रप्रकरणेऽनुक्तिररण्याध्ययनाय हि । महाव्रतस्य तस्यात्र हौत्र कर्म विविच्यते ॥ (6)</blockquote>Sayana in the Taittiriya Aranyaka explains <ref name=":4">Upadhyaya, Baldev. (1958) ''[https://archive.org/details/VaidikSahityaBaldevUpadhyaya1958 Vaidik Sahitya]''. </ref><blockquote>अरण्याध्ययनादेतद् अारन्यकमितीर्यते । अरणंये तदधीयीतेत्येवं वाक्यं प्रचक्ष्यते ॥ (Tait. Aran. Bhas. 6)</blockquote>''Yajna'' and other rituals are prescribed only for those who live in homes and lead the life of house-holders. But it has to be understood that Vedic rituals are intended to confer not only material benefits but also mental purity by constant discipline. Having obtained purity, one must seek the solitude of forests for further concentration and meditation.   

According to Sankara (BAU, ASS, 15, 3) also Aranyaka is so called because it is to be learnt or studied in the forest.  The Brahmanas advocating the actual observances of the sacrifices are meant for गृहस्थ || ''Grihastha'' and the आरण्यक || Aranyakas containing explanations of the rituals and allegorical speculations thereon are meant for वानप्रस्थ || ''Vanprasthas'', who renounce family life residing in the forests for tapas and other religious activities.  

According to Sankara also Aranyaka is so called because it is to be learnt or studied in the forest.  The Brahmanas advocating the actual observances of the sacrifices are meant for गृहस्थ || ''Grihastha'' and the आरण्यक || Aranyakas containing explanations of the rituals and allegorical speculations thereon are meant for वानप्रस्थ || ''Vanprasthas'', who renounce family life residing in the forests for tapas and other religious activities.  

Alternately, the reason might be that these texts were propounded by the Rishis who resided in the forests and thought upon the secrets of the ''Yajnas''. Aranyakas describe the actions of life and also acquisition of knowledge. These works form the basis of the ''Rahasya'' (secrets) discussed in the Upanishads, therefore, another name of the Aranyakas was ‘''Rahasya''‘ as well. This name is mentioned in the Gopatha Brahmana (2.10, Purvabhaga) and Manusmriti (2.140) Pg No 280 of Ref 5).

Alternately, the reason might be that these texts were propounded by the Rishis who resided in the forests and thought upon the secrets of the ''Yajnas''. Aranyakas describe the actions of life and also acquisition of knowledge. These works form the basis of the ''Rahasya'' (secrets) discussed in the Upanishads, therefore, another name of the Aranyakas was ‘''Rahasya''‘ as well. This name is mentioned in the Gopatha Brahmana (2.10, Purvabhaga) and Manusmriti (2.140) Pg No 280 of Ref 5).

== References ==

== References ==

{{reflist}}

{{reflist}}

# Aitareya Aranyaka – A Study . Dr. Suman Sharma. Eastern Book Linkers. New Delhi 1981

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# Taittiriya Aranyaka, with Sayana Bhashya . Anandashram, Pune 1926.

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# Bhagyalata A. Pataskar, The Kaṭhakāraṇyakam (With text in Devanāgarī, Introduction and translation. New Delhi: Adarsha Sanskrit Shodha Samstha / Vaidika Samshodhana Mandala, 2009.

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# Dr.Shashi Tiwari (Retd.), Sanskrit Department, Delhi University at <nowiki>http://vedicheritage.gov.in/brahmanas/</nowiki>

# Dr.Shashi Tiwari (Retd.), Sanskrit Department, Delhi University at <nowiki>http://vedicheritage.gov.in/brahmanas/</nowiki>

# A Comprehensive History of Vedic Literature, Brahmana and Aranyaka works by Satya Shrava

# A Comprehensive History of Vedic Literature, Brahmana and Aranyaka works by Satya Shrava

# A critical study of the Aranyakas by Deshpande, I. C.[http://shodhganga.inflibnet.ac.in:8080/jspui/handle/10603/152121 http:/]

# A critical study of the Aranyakas by Deshpande, I. C.[http://shodhganga.inflibnet.ac.in:8080/jspui/handle/10603/152121 http:/]