Aranyaka (आरण्यकम्) - Revision history

Pṛthvī: Text replacement - "spiritual" to "adhyatmik"

2020-03-12T16:55:42Z

Text replacement - "spiritual" to "adhyatmik"

Ckanak93 at 04:43, 25 October 2019

2019-10-25T04:43:08Z

Ckanak93: Spell checks and formatting edits for newsletter use

2019-10-25T04:41:49Z

Spell checks and formatting edits for newsletter use

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Ckanak93: Formatting edits, spelling checks and transliteration added - for newsletter use

2019-10-25T03:53:16Z

Formatting edits, spelling checks and transliteration added - for newsletter use

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P16459: Yajna

2019-09-22T12:42:16Z

Yajna

Fordharma: /* ऋतवः || Rtu-s (Seasons) */

2019-04-21T04:21:00Z

ऋतवः || Rtu-s (Seasons)

Fordharma: /* ऋतवः || Rtu-s (Seasons) */

2019-03-15T10:35:49Z

ऋतवः || Rtu-s (Seasons)

Fordharma: /* सोमलता || Soma Plant */

2018-12-16T19:28:54Z

सोमलता || Soma Plant

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2018-10-09T17:06:24Z

adding content

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 ==  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 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>
+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/adhyatmikity-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 adhyatmikism.<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 ==
 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.
@@ Line 151: / Line 151: @@
 * '''The Fifth Aranyaka''' : It is devoted to the nishkevalya shastra. 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 rshi names.<ref name=":1" />
+Aitareya Aranyaka presents highest level of adhyatmik thoughts, explains about universality and mentions the vyutpatti or etymology of a large number of rshi names.<ref name=":1" />
 === Taittiriya Aranyaka ===
@@ Line 183: / Line 183: @@
 Brhadaranyaka of Kanva shakha
-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 yajnas and the main subject matter relates to the soul. Yajnavalkya is the main character of this aranyaka with whom Raja Janaka of Videha engages in spiritual discussion. This Upanishad is widely popular and the exhalted image of Brahmavadinis like Gargi and Maitreyi is narrated in it.
+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 yajnas and the main subject matter relates to the soul. Yajnavalkya is the main character of this aranyaka with whom Raja Janaka of Videha engages in adhyatmik discussion. This Upanishad is widely popular and the exhalted image of Brahmavadinis like Gargi and Maitreyi is narrated in it.
 === Talavakara Aranyaka ===
 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.

← Older revision		Revision as of 04:43, 25 October 2019
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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 grhastha 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 (आरण्यकम्) 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 ==

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 ==  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 sacrificial 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 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>
 ==  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.
 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.
-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 ''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 ''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.
 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>
@@ Line 96: / Line 96: @@
 * 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>
 === 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 sacrifices) 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 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. 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" />

@@ Line 28: / Line 28: @@
 !S.No
 !Season name
-!Months acc to Aranyakas
+!Months acc to Aranyakas<ref name=":12">Balachandra Rao, S. (2014) Indian Astronomy. Concepts and Procedures. Benguluru : M.P. Birla Institute of Management</ref>
 !Months Acc to Present day
 |-

@@ Line 24: / Line 24: @@
 === ऋतवः || Rtu-s (Seasons) ===
 The chief among seasons is personified as the Samvatsara (a year). He controls all seasons which follow his orders. Names of seasons mentioned in Aranyakas and the corresponding seasons in the present day are given below.
+{| class="wikitable"
 Of all the seasons the most important is Vasanta, when all yajnas and yagas can be initiated and performed.

@@ Line 34: / Line 34: @@
 === सोमलता || Soma Plant ===
-Soma rasa was the main havis mentioned in Aranyakas considered as the food for devatas, and represents Chandra (moon).
+Soma rasa was the main havis mentioned in Aranyakas considered as the food for devatas, and represents Chandra (moon). <blockquote>एष वै सोमो राजा देवानामन्नं यच्चन्द्रमाः। eṣa vai somo rājā devānāmannaṁ yaccandramāḥ। (Shat. Brah. 1.6.4.5)<ref>Shatapatha Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A7/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC/%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A5%8B%E0%A4%AA%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%83 Kanda 1 Adhyaya 6 दर्शोपचारः])</ref></blockquote>In the hillslopes of Munjavat mountains, these plants are found, with 15 variegated leaves, developing one each till Purnima tithi and thereafter shedding one leaf everyday till Amavasya when it stands as a bare stem. Again it develops the leaves from Amavasya till Purnima tithi. Somarasa is said to lighten the senses, and hence rtviks and the yajamana consume Somarasa during the yajnas. It is bought using gold, clothes, animal hide, a she-goat and milk yielding cows. In its absence Arjuna, Phalguna and Putika (पूतिका) creepers are used.
 === वृक्षाः || Plants ===

@@ Line 113: / Line 113: @@
 * '''Saunaka''' compiled the fifth.
 Aitareya Aranyaka says ‘The same Real is worshiped as उक्थ || Uktha in the Rk, as Agni in the Yajuh and as Mahavrata in the Sama.’ (Aitareya Aranyaka, 3. 2. 3. 12). Thus the Aranyaka introduces the concept of unifying the different aspects given in Vedas thus paving way to philosophical considerations.
-* The First Aranyaka : The importance of ‘Maha-vrata’ (which is a part of the Gavaamayana sattra, described in Aitareya Brahmana), a form of Agnistoma yajna (one of the Haviryajnas). The most important constituent of Mahavrata, is the pressing of soma plant and the chanting of Mahavrata stotra made up of five Samans, and the day it is chanted is called Mahavrata Day.<ref name=":0" /> There are eulogies about Indra getting the power to kill Vrtrasura because of Somapana by conducting Mahavrata.<ref name=":1" /> Because of the power of these mantras, they should not be heard by pregnant women.<ref name=":42" />
+* '''The First Aranyaka''' : The importance of ‘Maha-vrata’ (which is a part of the Gavaamayana sattra, described in Aitareya Brahmana), a form of Agnistoma yajna (one of the Haviryajnas). The most important constituent of Mahavrata, is the pressing of soma plant and the chanting of Mahavrata stotra made up of five Samans, and the day it is chanted is called Mahavrata Day.<ref name=":0" /> There are eulogies about Indra getting the power to kill Vrtrasura because of Somapana by conducting Mahavrata.<ref name=":1" /> Because of the power of these mantras, they should not be heard by pregnant women.<ref name=":42" />
-* The Second Aranyaka : It has six adhyayas of which the first three are about Uktha, and ‘[[Pranavidya (प्राणविद्या)|Pranavidya]]’ – 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 yajnas goes to become the Agnidevata, 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. Adhyayas 4 to 6 constitute the [[Aitareya Upanishad]].<ref name=":4" />
+* '''The Second Aranyaka''' : It has six adhyayas of which the first three are about Uktha, and ‘[[Pranavidya (प्राणविद्या)|Pranavidya]]’ – 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 yajnas goes to become the Agnidevata, 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. Adhyayas 4 to 6 constitute the [[Aitareya Upanishad]].<ref name=":4" />
-* The Third Aranyaka : It is also known as ‘Samhitopanishad’. This elaborates on the various ways – like samhita, pada-paatha (पद पाठ), krama-paatha (क्रम पाठ), etc. – of reciting the Vedas and the nuances of the svaras (स्वर-s), division of vowels and consonants. It also contains the references of Shakalya and Mandukeya and describes the usage of technical words like निर्भुज (samhita) प्रतृष्ण (pada), sandhi, etc.<ref name=":4" />
+* '''The Third Aranyaka''' : It is also known as ‘Samhitopanishad’. This elaborates on the various ways – like samhita, pada-paatha (पद पाठ), krama-paatha (क्रम पाठ), etc. – of reciting the Vedas and the nuances of the svaras (स्वर-s), division of vowels and consonants. It also contains the references of Shakalya and Mandukeya and describes the usage of technical words like निर्भुज (samhita) प्रतृष्ण (pada), sandhi, etc.<ref name=":4" />
-* The Fourth Aranyaka : A small aranyaka containing the collection of ‘Mahaanaamni richaas (महानाम्नी ऋचाः)’ that are chanted on the 5th day of Mahavrata. These are also available in Samaveda.
+* '''The Fourth Aranyaka''' : A small aranyaka containing the collection of ‘Mahaanaamni richaas (महानाम्नी ऋचाः)’ that are chanted on the 5th day of Mahavrata. These are also available in Samaveda.
-* 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" />
@@ Line 123: / Line 123: @@
 === Taittiriya Aranyaka ===
 Consists of 10 Prapathakas or Aranas or chapters which are divided into anuvakas (अनुवाक).  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.
-* Prapathaka 1 discusses the upasana of Arunaketuka fire and Istaka-chayana. Suryopasakas (those who worship Surya) call this Aruna. The practice of chanting these mantras while performing Suryanamaskaras to prevent all diseases is seen in the present days also. This prapathaka also discusses the tattva of Surya, Saptasuryas, formation and nature of a year, seasons.<ref name=":42" />
+* Prapathaka 1 (called as Bhadram) discusses the upasana of Arunaketuka fire and Istaka-chayana. Suryopasakas (those who worship Surya) call this Aruna. The practice of chanting these mantras while performing Suryanamaskaras to prevent all diseases is seen in the present days also. This prapathaka also discusses the tattva of Surya, Saptasuryas, formation and nature of a year, seasons.<ref name=":42" />
-* Prapathaka 2 is about five Mahā-yajñas which include Svaadhyaya, the Panchamahayajnas, Yagnopaveeta vidhi, sandhya and enumerate the mantras for Kushmanda homa.
+* Prapathaka 2 (Sahavai) is about five Mahā-yajñas which include Svaadhyaya, the Panchamahayajnas, Yagnopaveeta dharana vidhi (ceremonially wearing the upaveeta) and its importance, arghyapradana (offering of water), sandhya and enumerate the mantras for Kushmanda homa.<ref name=":0" /><ref name=":42" />
-* Prapathaka 3, contains mantras for Chaturhotra-asheeti homa and others.
+* Prapathaka 3 (Chitti), contains mantras for Chaturhotra-chiti, Brahmamedha and Purushamedha.
-Prapathaka 4, provides the mantras used in the [[pravargya]] yagna.
+* Prapathaka 4 (Yunjate), provides the mantras used in the [[pravargya]] yajna. Here there is a description of Kurukshetra and geographical location of Khandava vana. There is a description of 'Abhichara' mantras also in this section to defeat the enemies.<ref name=":4" />
+* Prapathaka 5 (Devavai), contains the brahmana or the explanation of the Pravargya-yajna.
-Prapathaka 5, contains the brahmana or the explanation of the Pravargya-yajña.
+* Prapathaka 6 (Pare), contains the पित्रमेध || ‘pitṛmedha’ mantras, recited during the rituals for the disposal of the dead body.
+* Prapathakas 7 (Shiksha) a grammatical treatise, 8 (Brahmavidya) and 9 (Bhrgu), are the three vallis of the well-known [[Taittiriya Upanishad]].
-Prapathaka 6, contains the पित्रमेध || ‘pitṛmedha’ mantras, recited during the rituals for the disposal of the dead body.
+* Prapathaka 10 (Narayaniya), is also known as the "[[Mahanarayana Upanishad]]" also considered as Khila kanda. The number of anuvakas in this section are varied and scholars have divergent views.<ref name=":4" /><ref name=":0" />
 Other important parts of this Aranyaka include
@@ Line 144: / Line 139: @@
 Four types of waters are mentioned - चत्वारि व अपाम् रूपाणि | मेघो विद्युत स्तनयित्नुर्वृष्टिः || Chatvari va apaam rupaani. Megho vidyut stanayitnurvrishtih (1.24.1)
-The यज्ञोपवीत || yajnopavita (sacred tread) is found mentioned for the first time in this aranyaka. It is stated that a yajna performed by a person wearing the sacred thread was well recognised and brahmana reciting the vedas while wearing the sacred thread performs actually a yajna: प्रसृतो ह यज्ञोपवीतिनो यज्ञ. (2.1.1)
+The यज्ञोपवीत || yajnopavita (sacred thread) is found mentioned for the first time in this aranyaka. It is stated that a yajna performed by a person wearing the sacred thread was well recognised and brahmana reciting the vedas while wearing the sacred thread performs actually a yajna: प्रसृतो ह यज्ञोपवीतिनो यज्ञ. (2.1.1)
 Boudha bhikshus were designated as sramanas (श्रमणाः) in this aranyaka; the same word refers to a person who performs penance (2.7.1). It is the most useful aranyaka for explanations of many mantras.
 === Brhadaaranyaka of Shukla Yajurveda ===
 Brhadaranyaka of Madhyandina shaka

@@ Line 1: / Line 1: @@
-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, which were to be used by those in grihastha ashrama.
+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" />
 ==  परिचयः || Introduction ==
@@ Line 14: / Line 14: @@
 The major contents of the Aranyakas apart from the description of Karma-kanda related yajnas include the ''Brahmavidya'' (ब्रह्मविद्या । theosophy), ''Upasana'' (उपासना । meditation) and [[Pranavidya (प्राणविद्या)]] the knowledge of breath or life force. They describe the secret meaning of the yajnas and the concept of Brahma as well, thus constitute a natural transition to the Upanishads.
-In the Aranyakas we find certain important aspects regarding nature, geographical, historical, social and cultural points.
+In the Aranyakas we find certain important aspects regarding nature, geographical, historical, social and cultural points. A few of the following such aspects are listed below<ref name=":1" />
-=== 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).
-=== 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.
-=== ऋतवः । Rtu-s (Seasons) ===
+=== ऋतवः || Rtu-s (Seasons) ===
 The chief among seasons is personified as the Samvatsara (a year). He controls all seasons which follow his orders. Names of seasons mentioned in Aranyakas and the corresponding seasons in the present day are given below.
 Of all the seasons the most important is Vasanta, when all yajnas and yagas can be initiated and performed.
-=== धान्यानि । Grains ===
+=== धान्यानि || Grains ===
-In the Aranyakas we find the mention of different grains such as - Vrihi (व्रीहिः), Priyangu (प्रियङ्गुः) Mudga (मुद्गः) Masha (माषः) Shyamaka wheat (श्यामकः) Tila (तिलः) Yava (यवः) Anu (अणु) Khalva (खल्वः) Nivara (नीवारः) and Masura (मसूरः). Farmers and tillers used to worship 'Shunasira (शुनासीरः)' a class of devatas. 'Shuna' were the devatas who commanded rains and sunlight, while 'Sira' was the hala (plough) devata. Agricultural processes were well described.
+In the Aranyakas we find the mention of different grains such as - Vrihi (व्रीहिः), Priyangu (प्रियङ्गुः) Mudga (मुद्गः) Masha (माषः) Shyamaka wheat (श्यामकः) Tila (तिलः) Yava (यवः) Anu (अणु) Khalva (खल्वः) Nivara (नीवारः) and Masura (मसूरः). Farmers and tillers used to worship 'Shunasira (शुनासीरः)' a class of devatas. 'Shuna (शुना)' were the devatas who commanded rains and sunlight, while 'Sira (सीरः)' was the hala (plough) devata. Agricultural processes were well described.
 === Comparison of Aranyakas and Brahmanas ===
-Following are the similarities between Aranyakas and Brahmanas.
+Following are the similarities between Aranyakas and Brahmanas with respect to yajnas and yagas mentioned in them.
 * 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.
@@ Line 100: / Line 119: @@
 * 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.
+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" />
 === Taittiriya Aranyaka ===
 Consists of 10 Prapathakas or Aranas or chapters which are divided into anuvakas (अनुवाक).  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.
-* Prapathaka 1 discusses the Arunaketuka fire. Suryopasakas (those who worship Surya) call this Aruna. The practice of chanting these mantras while performing Suryanamaskaras to prevent all diseases is seen in the present days also.
+* Prapathaka 1 discusses the upasana of Arunaketuka fire and Istaka-chayana. Suryopasakas (those who worship Surya) call this Aruna. The practice of chanting these mantras while performing Suryanamaskaras to prevent all diseases is seen in the present days also. This prapathaka also discusses the tattva of Surya, Saptasuryas, formation and nature of a year, seasons.<ref name=":42" />
-* Prapathaka 2 is about five Mahā-yajñas which include Svaadhyaya, Yagnopaveeta vidhi, sandhya and enumerate the mantras for Kushmanda homa.
+* Prapathaka 2 is about five Mahā-yajñas which include Svaadhyaya, the Panchamahayajnas, Yagnopaveeta vidhi, sandhya and enumerate the mantras for Kushmanda homa.
-Prapathaka 3, contains mantras for Chaturhitraasheeti homa and others.
+* Prapathaka 3, contains mantras for Chaturhotra-asheeti homa and others.
 Prapathaka 4, provides the mantras used in the [[pravargya]] yagna.