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Aranyakas (Samskrit : आरण्यकम्) are generally the concluding portions of the several Brahmanas, but on account of their distinct character, contents and language deserve to be reckoned as a distinct category of literature.  The term Aranyaka (आरण्यक) is derived from the word Aranya (अरण्यम्) meaning ‘forest’. The Aranyaka texts are so-called because ‘they were works to be read in the forest’ as against the Brahmanas used by those in grihastha ashrama.<ref name=":4" /><ref name=":0" />

Aranyakas (Samskrit : आरण्यकम्) are generally the concluding portions of the several Brahmanas, but on account of their distinct character, contents and language deserve to be reckoned as a distinct category of literature.  The term Aranyaka (आरण्यक) is derived from the word Aranya (अरण्यम्) meaning ‘forest’. The Aranyaka texts are so-called because ‘they were works to be read in the forest’ as against the Brahmanas used by those in grhastha ashrama.<ref name=":4" /><ref name=":0" />

==  परिचयः || Introduction ==

==  परिचयः || Introduction ==

The Vedas have been divided into four styles of texts – the Samhitas, the Brahmanas, the Aranyakas and the Upanishads. The Samhitas are sometimes identified as ''karma-kanda'' (action/ritual-related section), while the Upanishads are identified as ''jnana-kanda'' (knowledge/spirituality-related section).<ref>Sharma, Suman (1981) ''Aitareya Aranyaka – A Study''. New Delhi:Eastern Book Linkers</ref> 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 ''Aranyakas'' 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><ref name=":42">Pt. Suryanarayana Sastry Malladi. (1982) ''Samskruta Vangmaya Charitra, Volume 1, Vaidika Vangmayam.'' Hyderabad : Andhra Sarasvata Parishat</ref> The ''Aranyakas'' form the third part of the Vedas, developed by the rishis living in the forests, and reflect an explicit transition in the philosophy of life of man. The speculative and intuitive thinking appears to be developing in that stage. Meditative thinking is conspicuous. The Vedic man seems to be turning from the gross to the subtle. His quest for knowledge seems to be intensified.<ref name=":122"><nowiki>http://indianscriptures.50webs.com/partveda.htm</nowiki>, 6th Paragraph</ref> Aranyakas teach methods of meditation based upon symbolical interpretations of yajnika rites - a process of performing Yajnas and sacrifices at the mental level. For example Brihadaranyaka Upanishad starts with such analytical mental performance of अश्वमेध यज्ञ || Aswamedha Yajna.<ref>[http://www.esamskriti.com/essay-chapters/Vedas-and-Upanishads~-A-Structural-Profile-3.aspx http://www.esamskriti.com/essay-chapters/Vedas-and-Upanishads~-A-Structural-Profile-3.aspx, Part c] </ref>

The Vedas have been divided into four styles of texts – the Samhitas, the Brahmanas, the Aranyakas and the Upanishads. The Samhitas are sometimes identified as ''karma-kanda'' (action/ritual-related section), while the Upanishads are identified as ''jnana-kanda'' (knowledge/spirituality-related section).<ref>Sharma, Suman (1981) ''Aitareya Aranyaka – A Study''. New Delhi:Eastern Book Linkers</ref> 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 ''Aranyakas'' 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><ref name=":42">Pt. Suryanarayana Sastry Malladi. (1982) ''Samskruta Vangmaya Charitra, Volume 1, Vaidika Vangmayam.'' Hyderabad : Andhra Sarasvata Parishat</ref> The ''Aranyakas'' form the third part of the Vedas, developed by the rshis living in the forests, and reflect an explicit transition in the philosophy of life of man. The speculative and intuitive thinking appears to be developing in that stage. Meditative thinking is conspicuous. The Vedic man seems to be turning from the gross to the subtle. His quest for knowledge seems to be intensified.<ref name=":122"><nowiki>http://indianscriptures.50webs.com/partveda.htm</nowiki>, 6th Paragraph</ref> Aranyakas teach methods of meditation based upon symbolical interpretations of yajnika rites - a process of performing Yajnas and sacrifices at the mental level. For example Brhadaranyaka Upanishad starts with such analytical mental performance of Ashvamedha Yajna (अश्वमेधयज्ञ:)<ref>[http://www.esamskriti.com/essay-chapters/Vedas-and-Upanishads~-A-Structural-Profile-3.aspx http://www.esamskriti.com/essay-chapters/Vedas-and-Upanishads~-A-Structural-Profile-3.aspx, Part c] </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 yajnas and their conduct, the Aranyakas and Upanishads, on the other hand, chiefly deal with the philosophical and theosophical speculations.

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 yajnas and their conduct, the Aranyakas and Upanishads, on the other hand, chiefly deal with the philosophical and theosophical speculations.

Sayana gave 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/stream/VaidikSahityaBaldevUpadhyaya1958/Vaidik%20Sahitya%20Baldev%20Upadhyaya%201958#page/n263/mode/2up Vaidik Sahitya]''. </ref><blockquote>अरण्याध्ययनादेतद् अारन्यकमितीर्यते । अरणये 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 gave the definition आरन्यव्रतरुपं ब्रह्मणम् || ''āranyavratarupaṁ brahmaṇam''. He in his introduction to his commentary on the Aitareya Brahmana writes<blockquote>ऐतरेयब्राह्मणेऽस्ति काण्डमारण्यकाभिधम् । अरण्य ऐव पाठ्यत्वादारण्यकमितीर्यते ॥ (5)</blockquote><blockquote>सत्रप्रकरणेऽनुक्तिररण्याध्ययनाय हि । महाव्रतस्य तस्यात्र हौत्र कर्म विविच्यते ॥ (6)</blockquote><blockquote>''aitareyabrāhmaṇe'sti kāṇḍamāraṇyakābhidham । araṇya aiva pāṭhyatvādāraṇyakamitīryate ॥ (5)''</blockquote><blockquote>''satraprakaraṇe'nuktiraraṇyādhyayanāya hi । mahāvratasya tasyātra hautra karma vivicyate ॥ (6)''</blockquote>Sayana in the Taittiriya Aranyaka explains <ref name=":4">Upadhyaya, Baldev. (1958) ''[https://archive.org/stream/VaidikSahityaBaldevUpadhyaya1958/Vaidik%20Sahitya%20Baldev%20Upadhyaya%201958#page/n263/mode/2up Vaidik Sahitya]''. </ref><blockquote>अरण्याध्ययनादेतद् आरण्यकमितीर्यते । अरणये तदधीयीतेत्येवं वाक्यं प्रचक्ष्यते ॥ (Tait. Aran. Bhas. 6)</blockquote><blockquote>''araṇyādhyayanādetad āraṇyakamitīryate । araṇaye tadadhīyītetyevaṁ vākyaṁ pracakṣyate ॥''</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 also Aranyaka is so called because it is to be learnt or studied in the forest.  The Brahmanas advocating the actual observances of the yajnas are meant for ''Grihastha'' (गृहस्थः) and the Aranyakas containing explanations of the rituals and allegorical speculations thereon are meant for ''Vanprasthas'' (वानप्रस्थः), 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 yajnas are meant for ''Grhastha'' (गृहस्थः) and the Aranyakas containing explanations of the rituals and allegorical speculations thereon are meant for ''Vanprasthas'' (वानप्रस्थः), 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 ''[[Yajna (यज्ञः)|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) and Vasishta Dharmasutras. <ref name=":1">Raghunadhacharya, S. B. (1992) ''Aarshavijnana Sarvasvamu, Volume Three : Aranyakalu.'' Tirupati: Tirumala Tirupati Devasthanams Press</ref><blockquote>तस्या भर्तुरभिचार उक्तं प्रायश्चित्तं रहस्येषु || (Vash. Dham. Sutr. 4.4)</blockquote><blockquote>''tasyā bharturabhicāra uktaṁ prāyaścittaṁ rahasyeṣu || (Vash. Dham. Sutr. 4.4)''</blockquote>

Alternately, the reason might be that these texts were propounded by the rshis who resided in the forests and thought upon the secrets of the ''[[Yajna (यज्ञः)|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) and Vasishta Dharmasutras. <ref name=":1">Raghunadhacharya, S. B. (1992) ''Aarshavijnana Sarvasvamu, Volume Three : Aranyakalu.'' Tirupati: Tirumala Tirupati Devasthanams Press</ref><blockquote>तस्या भर्तुरभिचार उक्तं प्रायश्चित्तं रहस्येषु || (Vash. Dham. Sutr. 4.4)</blockquote><blockquote>''tasyā bharturabhicāra uktaṁ prāyaścittaṁ rahasyeṣu || (Vash. Dham. Sutr. 4.4)''</blockquote>

==  Contents of Aranyakas ==

==  Contents of Aranyakas ==

=== देशः || Geographical Locations ===

=== देशः || Geographical Locations ===

In the Aranyakas we find the names of the countries such as Kuru, Panchala, Matsya, Videha, and Kashi. Kurushetra is described as a sacred place where devatas namely Indra, Agni, Soma, Vishnu, and Visvedevas conducted yajnas, hence is also called as Devayajana (Brha. Aran. 1.1.2).   

In the Aranyakas we find the names of the countries such as Kuru, Panchala, Matsya, Videha, and Kashi. Kurushetra is described as a sacred place where devatas namely Indra, Agni, Soma, Vishnu, and Vishvedevas conducted yajnas, hence is also called as Devayajana (Brha. Aran. 1.1.2).   

=== नद्यः || Rivers ===

=== नद्यः || Rivers ===

Taittriya Aranyaka (10.1.13) mentions the names of the rivers Ganga, Yamuna, Sarasvati, Sindhu, Varuna, Gomati, Trishtami, Supartu, Rasa,  Sveta, Kubha and Mehamna. Of these Sarasvati river was personified as a devata and worshipped. In the present days, this river has dried up and known to flow underground.   

Taittiriya Aranyaka (10.1.13) mentions the names of the rivers Ganga, Yamuna, Sarasvati, Sindhu, Varuna, Gomati, Trishtami, Supartu, Rasa,  Shveta, Kubha and Mehamna. Of these Sarasvati river was personified as a devata and worshipped. In the present days, this river has dried up and known to flow underground.   

=== ऋतवः || Rtu-s (Seasons) ===

=== ऋतवः || Rtu-s (Seasons) ===

|Grishma

|Grishma

|Shukra and Suchi

|Shukra and Suchi

|Jyeshta and Ashadha

|Jyeshtha and Ashadha

|-

|-

|3

|3

|Varsha

|Varsha

|Nabha and Nabhasya

|Nabha and Nabhasya

|Sravana and Bhadrapada

|Shravana and Bhadrapada

|-

|-

|4

|4

|Sharat

|Sharat

|Isha and Urja

|Isha and Urja

|Asveyuja and Kartika

|Ashveyuja and Kartika

|-

|-

|5

|5

=== क्षीरद्रव्याणि || Milk Products ===

=== क्षीरद्रव्याणि || Milk Products ===

Cow and cow's milk were considered sacred and worshipped as a form of Bhudevi (earth) and Aditi (mother of devatas) in Aranyakas. Pratidhuk (warm freshly obtained milk), Shruta (boiled milk), Shara (cream on the milk), Dadhi (curds), Mastu (मस्तुः | watery part of the curd, whey), Atanchana (आतञ्चनम् | process of curdling),  Navanita (नवनीतम् | butter), Ghrta (घृतम् | ghee), Amiksha (आमिक्षा | mix of boiled and coagulated milk), Vajina (वाजिनम् | scum of curdled milk), Payasya (पयस्या | curds), Prushad (पृषद्), Ajya (आज्यम् | melted or clarified butter), Shnta (षांटा) etc are included under the types of milk products mentioned in these texts.  

Cow and cow's milk were considered sacred and worshipped as a form of Bhudevi (earth) and Aditi (mother of devatas) in Aranyakas. Pratidhuk (warm freshly obtained milk), Shruta (boiled milk), Shara (cream on the milk), Dadhi (curds), Mastu (मस्तुः | watery part of the curd, whey), Atanchana (आतञ्चनम् | process of curdling),  Navanita (नवनीतम् | butter), Ghrta (घृतम् | ghee), Amiksha (आमिक्षा | mix of boiled and coagulated milk), Vajina (वाजिनम् | scum of curdled milk), Payasya (पयस्या | curds), Prushad (पृषद्), Ajya (आज्यम् | melted or clarified butter), Shanta (षाण्टा) etc are included under the types of milk products mentioned in these texts.  

=== सोमलता || Soma Plant ===

=== सोमलता || Soma Plant ===

* Apamarga (अपामार्गः | Prickly chaff flower, Botanical name is Achyranthes aspera) is used in the Rajasuya yajna and performing the "Aparmarga homa' will aid in the destruction of rakshasas.

* Apamarga (अपामार्गः | Prickly chaff flower, Botanical name is Achyranthes aspera) is used in the Rajasuya yajna and performing the "Aparmarga homa' will aid in the destruction of rakshasas.

* Arka (अर्कः | Crown flower plant, Botanical name is Calotropis gigantea ) leaves are used in Chayana homas.

* Arka (अर्कः | Crown flower plant, Botanical name is Calotropis gigantea ) leaves are used in Chayana homas.

* Asvattha (अश्वत्थः | Peepul tree, Botanical name is Ficus religiosa) a very sacred tree, is the tree where Maruts and other devatas reside. It is used in Rajasuya yajna and chayana. Its use brings about destruction of enemies and victory to the yajamana.  

* Ashvattha (अश्वत्थः | Peepul tree, Botanical name is Ficus religiosa) a very sacred tree, is the tree where Maruts and other devatas reside. It is used in Rajasuya yajna and chayana. Its use brings about destruction of enemies and victory to the yajamana.  

Similarly many other plants such as Audumbara, Kadira, Sami, Kramuka (used for samidhas in yajnas), Nyagrodha, Palasa, Devadara, Varana etc are used extensively in rajasuya, vajapeya, yajnas and chayana apart from using them to make the seats, yupas, agnihotra vessals, ladles, shankus, rathas and many other things.<ref name=":1" />

Similarly many other plants such as Audumbara, Kadira, Sami, Kramuka (used for samidhas in yajnas), Nyagrodha, Palasa, Devadara, Varana etc are used extensively in rajasuya, vajapeya, yajnas and chayana apart from using them to make the seats, yupas, agnihotra vessals, ladles, shankus, rathas and many other things.<ref name=":1" />

* Aranyakas, similar to the brahmanas, explain the meanings of words (padartha nirvachana) found in the samhitas, along with vyutpatti (etymology) and hence they are the basis for the construction of various nighantus (dictionaries).<ref name=":1" />

* Aranyakas, similar to the brahmanas, explain the meanings of words (padartha nirvachana) found in the samhitas, along with vyutpatti (etymology) and hence they are the basis for the construction of various nighantus (dictionaries).<ref name=":1" />

* Aranyakas have ritualistic descriptions similar to the Brahmanas, with symbolism and mysticism.

* Aranyakas have ritualistic descriptions similar to the Brahmanas, with symbolism and mysticism.

** Pravargya in Taitreya Aranyaka (Prapathakas 4 and 5) and Shatapataha Brahmana (Kanda 14)  

** Pravargya in Taittiriya Aranyaka (Prapathakas 4 and 5) and Shatapatha Brahmana (Kanda 14)  

** Arunaketuka chayana of Taitreya Aranyaka (Prapathaka 1)

** Arunaketuka chayana of Taittiriya Aranyaka (Prapathaka 1)

** Kushmanda homa and Brahmayagna in Taitreya Aranyaka (Prapathaka 2)  

** Kushmanda homa and Brahmayagna in Taittiriya Aranyaka (Prapathaka 2)  

** Chaturhota-chiti in Taitreya Aranyaka (Prapathaka 3)

** Chaturhota-chiti in Taittiriya Aranyaka (Prapathaka 3)

* They have the विधि || Vidhi and अर्थवाद || Arthavada features like Brahmanas. Like the Brahmanas they also explain, glorify, justify and recommend particular rites as seen in Arthavadas.  

* They have the Vidhi (विधि:) and Arthavada (अर्थवाद:) features like Brahmanas. Like the Brahmanas they also explain, glorify, justify and recommend particular rites as seen in Arthavadas.  

* Aranyakas exactly as the brahmanas use etymologies for emphasizing the significance of any particular rite. For Ex Aitereya Aranyaka (2.2.2) in the Mahavrata rite the significance of प्राण || Prana (Breath) is emphasized.

* Aranyakas exactly as the brahmanas use etymologies for emphasizing the significance of any particular rite. For Ex Aitareya Aranyaka (2.2.2) in the Mahavrata rite the significance of Prana (प्राण: | Breath) is emphasized.

* Indirect designation is vastly used in Aranyakas for explaining instances or descriptions related to deities by परोक्ष विधान || paroksha vidhana. For ex : derivation of name of Indra (Aitr. Aran. 2.4.3) and explanation of word Pada (Aitr. Aran. 2.2.2) <ref name=":0">I. C. Deshpande (1975) Ph. D. Thesis : ''[http://shodhganga.inflibnet.ac.in:8080/jspui/handle/10603/152121 A Critical Study of the Aranyakas.]'' Savitribai Phule Pune University.</ref>

* Indirect designation is vastly used in Aranyakas for explaining instances or descriptions related to deities by paroksha vidhana (परोक्ष विधानम्). For ex : derivation of name of Indra (Aitr. Aran. 2.4.3) and explanation of word Pada (Aitr. Aran. 2.2.2) <ref name=":0">I. C. Deshpande (1975) Ph. D. Thesis : ''[http://shodhganga.inflibnet.ac.in:8080/jspui/handle/10603/152121 A Critical Study of the Aranyakas.]'' Savitribai Phule Pune University.</ref>

=== Comparison of Aranyakas and Upanishads ===

=== Comparison of Aranyakas and Upanishads ===

The main characteristic bridging feature of the Aranyakas is the tendency of inwardisation or moving to the higher plane of mental faculties (symbolism and mental yajnas) from outer or formal or actions involved in yajnas.   Thus, the words Atma and Brahman are substituted for the word Prana in the Aranyakas. The aranya vaasis are trained to wean away from the performance of outer worldly formal yajnas (consisting of oblations of rice or milk) and to focus on the inner or mental yajnas substituting them with simpler ceremonial items such as water. For example, for Arunachiti the bricks are used in the form of water (Tait. Aran. 1.22).<ref name=":0" />   

The main characteristic bridging feature of the Aranyakas is the tendency of inwardisation or moving to the higher plane of mental faculties (symbolism and mental yajnas) from outer or formal or actions involved in yajnas. Thus, the words Atma and Brahman are substituted for the word Prana in the Aranyakas. The aranya vaasis are trained to wean away from the performance of outer worldly formal yajnas (consisting of oblations of rice or milk) and to focus on the inner or mental yajnas substituting them with simpler ceremonial items such as water. For example, for Arunachiti the bricks are used in the form of water (Tait. Aran. 1.22).<ref name=":0" />   

Thus, although yajnas are described in Aranyakas they expound their symbolism and mysticism rather than focus on the action of the yajna-karmas and the associated rules for their performance and the explanation of the rites.  For ex the Pravargya (प्रवर्ग्य ) ritual is described in the Taitreya Aranyaka identifies Pravargya with the sun or Aditya (Tait. Aran. 5.4.8) suggesting that the essence consists of meditating upon it as Aditya rather than in performing the actual ritual. Arunaketuka deals with Arunaketuka or fire, which begins with a highly philosophical description of  kaala (कालः).<ref name=":0" />

Thus, although yajnas are described in Aranyakas they expound their symbolism and mysticism rather than focus on the action of the yajna-karmas and the associated rules for their performance and the explanation of the rites.  For ex the Pravargya (प्रवर्ग्य ) ritual is described in the Taittiriya Aranyaka identifies Pravargya with the sun or Aditya (Tait. Aran. 5.4.8) suggesting that the essence consists of meditating upon it as Aditya rather than in performing the actual ritual. Arunaketuka deals with Arunaketuka or fire, which begins with a highly philosophical description of  kaala (कालः).<ref name=":0" />

The creation of the universe, the power of the Supreme, Om, atma and the cycle of birth and death are explained in Brihadaranyaka in a simple manner. No nation, no country, no culture in this age of science has been able to produce such great truths related to the knowledge of the Self and the Brahman as are mentioned in this Aranyaka. In this reference the [[Yajnavalkya Maitreyi samvada (याज्ञवल्क्यमैत्रेय्योः संवादः)|Yajnavalkya and Maitreyi samvada]] is often quoted. Brihadaranyaka found in the Shatapatha Brahmana which is highly referred of all Upanishads, is regarded as the Brihadaranyaka-Upanishad also.  

The creation of the universe, the power of the Supreme, Om, atma and the cycle of birth and death are explained in Brhadaranyaka in a simple manner. No nation, no country, no culture in this age of science has been able to produce such great truths related to the knowledge of the Self and the Brahman as are mentioned in this Aranyaka. In this reference the [[Yajnavalkya Maitreyi samvada (याज्ञवल्क्यमैत्रेय्योः संवादः)|Yajnavalkya and Maitreyi samvada]] is often quoted. Brhadaranyaka found in the Shatapatha Brahmana which is highly referred of all Upanishads, is regarded as the Brhadaranyaka-Upanishad also.  

Aranyakas play the role of the middle path and help to bridge the gulf between the ''Karma- kanda'' and ''Jnana-kanda''. Questions began to be asked about topics such as Universe, creation, death, and moksha.  Thus the question answer format that we see in the Upanishads is by no means lacking in the Aranyakas.<ref name=":1" /><ref name=":0" />   

Aranyakas play the role of the middle path and help to bridge the gulf between the ''Karma- kanda'' and ''Jnana-kanda''. Questions began to be asked about topics such as Universe, creation, death, and moksha.  Thus the question answer format that we see in the Upanishads is by no means lacking in the Aranyakas.<ref name=":1" /><ref name=":0" />   

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! rowspan="2" |Krishna Yajurveda

! rowspan="2" |Krishna Yajurveda

|Taittriya Aranyaka

|Taittiriya Aranyaka

| rowspan="4" |Charaka, Svetasvatara, Kathaka, Jabala, Khandikeya, Haridravikara, Tumburu, Ahvarakara, Kankata, Chagaleya Aranyakas

| rowspan="4" |Charaka, Svetasvatara, Kathaka, Jabala, Khandikeya, Haridravikara, Tumburu, Ahvarakara, Kankata, Chagaleya Aranyakas

|-

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=== Aitareya Aranyaka ===

=== Aitareya Aranyaka ===

Aitareya Aranyaka belongs to the Shakala shaka of the Rigveda and it consists of five books each of which is again called Aranyaka (आरण्यकम्). The five books together contain 18 adhyayas (अध्यायाः) subdivided into Kandas (खण्डाः).<ref name=":0" /> There are a few variations about the rshis who gave the Aitareya aranyaka.<ref name=":4" />   

Aitareya Aranyaka belongs to the Shakala shaka of the Rigveda and it consists of five books each of which is again called Aranyaka (आरण्यकम्). The five books together contain 18 adhyayas (अध्यायाः) subdivided into Kandas (खण्डाः).<ref name=":0" /> There are a few variations about the rshis who gave the Aitareya aranyaka.<ref name=":4" />   

* '''Mahidasa Aitareya''', who had compiled and expounded the Aitereya Brahmana also expounded the first of the three (books) Aranyakas of the Aitareya Aranyaka.   

* '''Mahidasa Aitareya''', who had compiled and expounded the Aitareya Brahmana also expounded the first of the three (books) Aranyakas of the Aitareya Aranyaka.   

* '''Ashvalayana''' expounded the fourth Aranyaka.   

* '''Ashvalayana''' expounded the fourth Aranyaka.   

* '''Saunaka''' compiled the fifth.   

* '''Saunaka''' compiled the fifth.   

* '''The Fifth Aranyaka''' : It is devoted to the nishkevalya sastra. This is in sutra style and recited during the afternoon ceremony of the Mahavrata.<ref name=":4" />  

* '''The Fifth Aranyaka''' : It is devoted to the nishkevalya sastra. This is in sutra style and recited during the afternoon ceremony of the Mahavrata.<ref name=":4" />  

Aitareya Aranyaka presents highest level of spiritual thoughts, explains about universality and mentions the vyutpatti or etymology of a large number of rishi names.<ref name=":1" />

Aitareya Aranyaka presents highest level of spiritual thoughts, explains about universality and mentions the vyutpatti or etymology of a large number of rshi names.<ref name=":1" />

=== Taittiriya Aranyaka ===

=== Taittiriya Aranyaka ===