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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).<ref>Sharma, Suman (1981) ''Aitareya Aranyaka – A Study''. New Delhi:Eastern Book Linkers</ref>

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 ''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 ''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><ref name=":42">Pt. Suryanarayana Sastry Malladi. (1982) ''Samskruta Vangmaya Charitra, Volume 1, Vaidika Vangmayam.'' Hyderabad : Andhra Sarasvata Parishat</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 ''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><ref name=":42">Pt. Suryanarayana Sastry Malladi. (1982) ''Samskruta Vangmaya Charitra, Volume 1, Vaidika Vangmayam.'' Hyderabad : Andhra Sarasvata Parishat</ref>

=== Comparison of Aranyakas and Brahmanas ===

=== Comparison of Aranyakas and Brahmanas ===

Following are the similarities between Aranyakas and Brahmanas.

Following are the similarities between Aranyakas and Brahmanas.

* Aranyakas also have ritualistic descriptions like the Brahmanas.

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

** Pravargya in Taitreya Aranyaka IV, V and Shatapataha Brahmana (14),

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

** Arunaketuka chayana of Taitreya Aranyaka (I)

** Arunaketuka chayana of Taitreya Aranyaka (Prapathaka 1)

** Kushmanda homa and Brahmayagna in Taitreya Aranyaka (II)  

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

** Chaaturhotraasheeti in Taitreya Aranyaka (III)

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

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

* 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.  

* Aranyakas like brahmanas use etymologies for emphasizing the significance of any particular rite. For Ex Aitereya Aranyaka II.2.2 in the Mahavrata rite the significance of प्राण || Prana (Breath) is emphasised.

* 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.

* 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>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 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>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>

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 sacrifices) from rituals or actions.  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 sacrifices (consisting of oblations of rice or milk) and to focus on the inner or mental sacrifices substituting them with simpler ceremonial items such as water.   

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 sacrifices) from rituals or actions.  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 sacrifices (consisting of oblations of rice or milk) and to focus on the inner or mental sacrifices substituting them with simpler ceremonial items such as water.   

Thus, although sacrificial rites are described in Aranyakas  they expound the symbolism and mysticism of these sacrifices rather than focus on the action of the ritual, the associated rules for performance of a ritual and the explanation of the rites connected with them.  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).

Thus, although yajnas are described in Aranyakas  they expound the symbolism and mysticism of these sacrifices rather than focus on the action of the ritual, the associated rules for performance of a ritual and the explanation of the rites connected with them.  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).

The creation of the universe, the power of the Almighty, Om, the soul 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 Almighty as are mentioned in this Aranyaka. In this reference dialogue between Maitreyi and Yajnavalkya is often quoted.  

The creation of the universe, the power of the Supreme, Om, the soul 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 dialogue between Maitreyi and Yajnavalkya is often quoted.  

Brihadaranyaka found in the Shatapatha Brahmana which is highly referred of all Upanishads, is regarded as the Brihadaranyaka-Upanishad also.

Brihadaranyaka found in the Shatapatha Brahmana which is highly referred of all Upanishads, is regarded as the Brihadaranyaka-Upanishad also.