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''Aranyadhyayanad-etad –aranyakam-itiryate.''

''Aranyadhyayanad-etad –aranyakam-itiryate.''

''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. The Brahmanas advocating the actual observances of the sacrifices are meant for ''Grihastha'' and the Aranyakas containing explanations of the rituals and allegorical speculations thereon are meant for ''Vanprasthas'', who renounce family life residing in the forests for tapas and other religious activities.

''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.

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'' or secrets discussed in the Upanishads, therefore, another name of the Aranyakas was ‘''Rahasya''‘ as well. This name is mentioned in the Gopatha Brahmana and Manusmriti.

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 ''Grihastha'' and the Aranyakas containing explanations of the rituals and allegorical speculations thereon are meant for ''Vanprasthas'', who renounce family life residing in the forests for tapas and other religious activities.  

==  Dating of Aranyaka ==

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'' or 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).

== Contents ==

==   Dating of Aranyaka ==

 

==  Contents ==

The major contents of the Aranyakas are theosophy (''Brahmavidya''), meditation (''Upasana'') and knowledge of breath (''Pranavidya''). They describe the secret meaning of the sacrifice and the concept of Brahma as well. They constitute a natural transition to the Upanishads. For example,

The major contents of the Aranyakas are theosophy (''Brahmavidya''), meditation (''Upasana'') and knowledge of breath (''Pranavidya''). They describe the secret meaning of the sacrifice and the concept of Brahma as well. They constitute a natural transition to the Upanishads. For example,

* 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 Prana (Breath) is emphasised.

* 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 Prana (Breath) is emphasised.

* Indirect designation is vastly used in Aranyakas for explaining instances or descriptions related to deities by paroksha vidhana. For ex : derivation of name of Indra (AA II.4.3) and explanation of word Pada (AA II.2.2 Pg 16 of Chap 1 of Ref 6 http://shodhganga.inflibnet.ac.in:8080/jspui/handle/10603/152121 ).

* Indirect designation is vastly used in Aranyakas for explaining instances or descriptions related to deities by paroksha vidhana. For ex : derivation of name of Indra (AA II.4.3) and explanation of word Pada (AA II.2.2 Pg 16 of Chap 1 of Ref 6 http://shodhganga.inflibnet.ac.in:8080/jspui/handle/10603/152121 ).

=== Saamyam between Aranyakas and Upanishads ===

=== Saamyam between Aranyakas and Upanishads ===

== सम्वाद || Discussion ==

== सम्वाद || Discussion ==

The ''Aranyakas'' form the third part of the Vedas. The ''Aranyakas'' were developed by the hermits, living in the forests. The ''Aranyakas'' reflect an explicit transition in the philosophy of life of man. The speculative and intuitive thinking seems to be developing. 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=":12"><nowiki>http://indianscriptures.50webs.com/partveda.htm</nowiki>, 6th Paragraph</ref>

The ''Aranyakas'' form the third part of the Vedas. The ''Aranyakas'' were developed by the hermits, living in the forests. The ''Aranyakas'' reflect an explicit transition in the philosophy of life of man. The speculative and intuitive thinking seems to be developing. 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 sacrificial rites - a process of performing Yajnas and sacrifices at the mental level. For example Brihadaranyaka Upanishad starts with such analytical mental performance of 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>

Aranyakas teach methods of meditation based upon symbolical interpretations of sacrificial rites - a process of performing Yajnas and sacrifices at the mental level. For example Brihadaranyaka Upanishad starts with such analytical mental performance of 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>

=== Aitareya Aranyaka ===

=== Aitareya Aranyaka ===

There are five chapters each of which is even considered as a full Aranyaka. The first one deals with the regimen known as ‘Mahaa-vrata’. The explanations are both ritualistic as well as speculative. The second one has six chapters of which the first three are about ‘Praana-vidyaa’ – meaning, Prana, the Vital Air that constitutes the life-breath of a living body is also the life-breath of all mantras, all vedas and all vedic declarations (cf. 2.2.2 of Aitareya Aranyaka). It is in this portion of the Aranyaka that one finds specific statements about how one who follows the vedic injunctions and performs the sacrifices goes to become the God of Fire, or the Sun or Air and how one who transgresses the Vedic prescriptions is born into lower levels of being, namely, as birds and reptiles.

Consists of five books each of which is again called Aranyaka. The five books together contain 18 adhyayas subdivided into Kandas.Mahidasa Aitereya, who had compiled and expounded the Aitereya Brahmana also expounded the first of the three (books) Aranyakas of the Aitereya Aranyaka.  The fourth was given by Ashvalaayana and the fifth by Saunaka.

 

* The first Aranyaka discusses ‘Mahaa-vrata’ (which is a part of the Gavvamayana sattra described in AB III) or fundamental duties and vows and the saamana stotras to be sung in a particular day.

The 4th, 5th and 6th chapters of this second Aranyaka constitute what is known as [[Aitareya Upanishad]].

* The second Aranyaka has six chapters of which the first three are about ‘Praana-vidyaa’ – meaning, Prana, the Vital Air that constitutes the life-breath of a living body is also the life-breath of all mantras, all vedas and all vedic declarations (cf. 2.2.2 of Aitareya Aranyaka). It is in this portion of the Aranyaka that one finds specific statements about how one who follows the vedic injunctions and performs the sacrifices goes to become the God of Fire, or the Sun or Air and how one who transgresses the Vedic prescriptions is born into lower levels of being, namely, as birds and reptiles. Chapters 4 to 6 constitute the [[Aitareya Upanishad]].

 

* The third Aranyaka is also known as ‘Samhitopanishad’. This elaborates on the various ways – like pada-paatha, krama-paatha, etc. – of reciting the Vedas and the nuances of the ‘svaras’, division of vowels and consonants.  This aranyaka mentions a large number of rishis.

The third Aranyaka in this chain of Aranyakas is also known as ‘Samhitopanishad’. This elaborates on the various ways – like pada-paatha, krama-paatha, etc. – of reciting the Vedas and the nuances of the ‘svaras’.

 

* The fifth Aranyaka is devoted to the nishkaivalya sastra. This is in sutra style and recited during the afternoon ceremony of the mahavrata.  

The fourth and the fifth Aranyaka are technical and dwell respectively on the mantras known as ‘MahaanaamnI’ and the yajna known as ‘Madhyandina’.

=== Taittiriya Aranyaka ===

=== Taittiriya Aranyaka ===

There are ten chapters, of which, one to six form the Aranyaka proper.  The first two chapters are part of the aṣṭau kāṭhakāni (the "8 Kathaka sections"),<ref>Brahmana 3.10–12; Aranyaka 1–2. In a South Indian recension, the 8 Kathaka chapters are not part of the Brahmana and Aranyaka but form a separate collection.</ref> which were not native to the tradition of the Taittiriya [[shakha]]. They were adopted from the Kāṭhaka shakha, and mostly deal with varieties of the [[Agnicayana]] ritual.<ref>Keith(1914), p.xxviii</ref> and with Vedic study.

Consists of 10 Prapathakas or Aranas or chapters which are divided into anuvakas.  The first two prapathakas are known as Kaathaka, which were not native to the tradition of the Taittiriya [[shakha]]. There is a disagreement about the number of anuvakas and interpolations, as per the different commentators of the Tattiriya Aranyaka.

 

Chapter 1, is a very late Vedic chapter, which even has some Puranic names; it is usually called the Āruṇa praśna for the particular style of fire-brick piling dealt with in the text.  It is also referred to as the "Surya namaskara chapter" by South Indian Brahmins who have created a ritual of reciting it with [[surya namaskara]] exercises after each of its 132 anuvakas.{{Citation needed|date=May 2012}}<ref>Reference [http://www.advaita-vedanta.org/archives/advaita-l/2005-September/036648.html Broken!].</ref> Parts of the Kaṭha version of this section has been published by L. v. Schroeder in 1898.<ref name="ReferenceA2">Die Tübinger Kaṭha-Handschriften und ihre Beziehung zum Taittirīya-Āraṇyaka, Sitzungsberichte der Kaiserlichen Akademie der Wissenschaften, philosophisch-historische Klasse 137.4. Wien</ref>

Chapter 2, discusses the five Mahā-yajñas that every Brahmin has to do daily, most importantly the daily recitation of the Veda (svādhyāya). Further, the sacred thread, the yajñopavīta, sāndhyā worship, that of the ancestors (pitṛ), the brahma-yajña, and the cleansing homa-sacrifice ('kūṣmāṇḍa-homa') are all treated in detail. – In this chapter the word '[[shramana]]' is used (2-7-1) in the meaning of an ascetic (tapasvin); this word was later used also for the Buddhist and Jain ascetics. – Discussed and translated by Ch. Malamoud (in French, 1977); the Kaṭha version of this section has been published by L. v. Schroeder in 1898.

Prapathaka 1 discusses the Arunaketuka fire.

Chapter 3, treats technicalities of several other homas and yajnas.

Prapathaka 2 is about five Mahā-yajñas which include Svaadhyaya, Yagnopaveeta vidhi, sandhya and enumerate the mantras for Kushmanda homa.

Chapter 4, provides the [[mantras]] used in the [[pravargya]] Shrauta ritual that is considered to be dangerous as it involves heating a specially prepared clay vessel full of milk until it is glowing red.

Prapathaka 3, contains mantras for Chaturhitraasheeti homa and others.

It is fairly close to the Kaṭha version.

Chapter 5, treats the Pravargya-yajña in prose discussion (brāhmaṇa style).

Prapathaka 4, provides the mantras used in the [[pravargya]] yagna.

Again, it is fairly close to the Kaṭha version.

Chapter 6, records the ‘pitṛmedha’ mantras, recited during the rituals for the disposal of the dead body.

Prapathaka 5, contains the brahmana or the explanation of the Pravargya-yajña.

Chapters 7, 8 and 9, are the three vallis of the well-known [[Taittiriya Upanishad]].

Prapathaka 6, contains the ‘pitṛmedha’ mantras, recited during the rituals for the disposal of the dead body.

Chapter 10, is also known as the "[[Mahanarayana Upanishad]]". It has several important mantras culled from the three Samhitas.{{Citation needed|date=March 2010}} TA 10.41–44 is known as the "Medha sukta".

Chapters 7, 8 and 9, are the three vallis of the well-known [[Taittiriya Upanishad]].

Chapter 10, is also known as the "[[Mahanarayana Upanishad]]".

The Katha Aranyaka is fairly parallel to the text of the Taittiriyas. It has been preserved, somewhat fragmentarily, in just one Kashmiri birchbark manuscript. It has recently been edited and translated,;<ref>M. Witzel, The Katha Aranyaka, Harvard Oriental Series 2004</ref> cf. the early uncritical print by L. von Schroeder<ref name="ReferenceA2" />

=== Shankhayana Aranyaka ===

Other important parts of this Aranyaka include

Chapters 1–2 deal with the Mahavrata.

The famous Subrahmanya richa (1.12.3)

Chapters 3–6 constitute the [[Kaushitaki Upanishad]].

The description of hell is mentioned. (1.20.1).

Chapters 7–8 are known as a Samhitopanishad.

Four types of waters are mentioned - Chatvari va apaam rupaani. Megho vidyut stanayitnurvrishtih (1.24.1)

Chapter 9 presents the greatness of Prana.

The sacred tread or yagnopavita is found mentioned for the first time in this aranyaka. It is stated that a yagna performed by a person wearing the sacred thread was well recognised and brahmana reciting the vedas while wearing the sacred thread performs actually a yagna: प्रसृतो ह यज्ञोपवीतिनो यज्ञ. (2.1.1)

Chapter 10 deals with the esoteric implications of the Agnihotra ritual. All divine personalities are inherent in the Purusha, just as Agni in speech, Vayu in Prana, the Sun in the eyes, the Moon in the mind, the directions in the ears and water in the potency. The one who knows this, says the Aranyaka, and in the strength of that conviction goes about eating, walking, taking and giving, satisfies all the gods and what he offers in the fire reaches those gods in heaven. (cf.10-1).

Boudha bhikshus were designated as sramanas in this aranyaka; the same word refers to a person who performs penance. (2.7.1)

Chapter 11 prescribes several antidotes in the form of rituals for warding off death and sickness. It also details the effects of dreams.

it is the most useful aranyaka as it explains many mantras.

Chapter 12 elaborates the fruits of prayer.

=== Brhadaaranyaka of Yajurveda ===

Chapter 13 treats more philosophical matters and says one must first attitudinally discard one’s bodily attachment and then carry on the ‘shravana’, manana and nidhidhyasana and practise all the disciplines of penance, faith, self-control etc.

It is the aranyaka associated with Shatapata brahmana of Shukla Yajurveda. It has 6 chapters and 44 sub brahmanas in all. These sub-brahmanas have further been divided into kandas and kandikaas.  

Chapter 14 gives just two mantras. One extols the “I am Brahman” mantra and says it is the apex of all Vedic mantras. The second mantra declares that one who does not get the meaning of mantras but only recites vedic chants is like an animal which does not know the value of the weight it carries.

Brhadaranyaka of Kanva shaka

Chapter 15 gives a long genealogy of spiritual teachers from [[Brahma]] down to Guna-Sankhayana.

This aranyaka is composed of 6 brahmanas or chapters and a total of 47 sub-brahmanas. however this aranyaka is also named as Upanishad. It has a description of the intricacies of yagnas and the main subject matter relates to the soul. Yagnavalkya is the main characted of this aranyaka with whom King Janaka of Videha engages in spiritual discussion. This Upanishad is widely popular and the exhalted image of Brahmavaadinis like Gargi and Maitreyi is narrated in it.  

=== Brihad-Aranyaka ===

=== Talavakaara Aranyaka ===

The Aranyaka of the White Yajurveda is part of its Brahmana: Satapatha Br. 14,1–3 in the Madhyandina version. Like the Taittiriya and Katha Aranyakas it exclusively deals with the Parvargya ritual, and is followed by the [[Brihad-Aranyaka Upanishad]] (Satapatha Br. 14.4–9).

Consists of four chapters, which are further subdivided into anuvakas and kandas. The famous Kenaopanishad consists of the 10th to 14th anuvaka of the 4th chapter.

== References (Anup keep 1, 2, 35,6,16,18,21, Remove rest) ==

== References (Anup keep 1, 2, 35,6,16,18,21, Remove rest) ==

# 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  

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

[[Category:Hindu texts]]

[[Category:Hindu texts]]