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Line 2: − + − − The Aranyakas and Brahmanas are variously classified, sometimes as the ceremonial ''karma-kanda'', other times (or parts of them) as the ''jnana-kanda''. − − 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. Line 34:
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Line 44: − + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + − '''(A) ''Aranyakas of the Rigveda:'''''+ − # Aitareya Aranyaka+ − # Kaushitaki / Shankhayana Aranyaka − '''(B) ''Aranyakas of the Samaveda:''''' − # Talavakara or Jaiminiya-Upanshad Aranyaka − # Chandogya- Aranyaka − '''(C) ''Aranyakas of Shukla Yajurveda:''''' − # Brihadaranyaka − '''(D) ''Aranyakas of Krishna Yajurveda:''''' − # Taittiriya Aranyaka − # Maitrayaniya Aranyaka − Among them Aitareya Aranyaka, Shatapatha Aranyaka and Taittiriya Aranyaka are most important for study. − − Line 130:
Line 154: − # Dr.Shashi Tiwari (Retd.), Sanskrit Department, Delhi University − # 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:/]
no edit summary
== 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 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>
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>
== 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''.
* 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 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.
* 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 (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 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>
=== 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 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 प्रवर्ग्य || Pravargya ritual is described in the Taitreya Aranyaka identifies Pravargya with the sun or Aditya (TA V.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 काल || kaala.
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).
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 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.
In the Aranyakas we find certain important geographical, historical, social and cultural points also.
In the Aranyakas we find certain important geographical, historical, social and cultural points also.
== Classification of the Aranyakas ==
== Classification of the Aranyakas ==
Today only seven Aranyakas are available. There is no Aranyaka which belongs to the Atharvaveda.
Today only seven Aranyakas are available. There is no Aranyaka which belongs to the Atharvaveda.<ref>Dr. Shashi Tiwari (Retd.), Sanskrit Department, Delhi University in ''[http://vedicheritage.gov.in/aranyakas/ Introduction to Aranyakas]'' on Vedic Heritage Portal</ref>
{| class="wikitable"
|+Available Aranyakas and th
! rowspan="2" |Rig Veda
|Aitareya Aranyaka
|
|
|-
|Kaushitaki/Shankhyayana
|
|
|-
! rowspan="2" |Krishna Yajurveda
|Taittriya Aranyaka
|
|
|-
|Maitrayaniya Aranyaka
|
|
|-
!Shukla Yajurveda
|Brihadaranyaka
|
|
|-
! rowspan="2" |Samaveda
|Talavakara or Jaiminiya-Upanishad Aranyaka
|
|
|-
|Chandogya- Aranyaka
|
|
|-
!Atharvaveda
|None Available
|
|
|}
Among them Aitareya Aranyaka, Shatapatha Aranyaka and Taittiriya Aranyaka are most important for study.
== सम्वादः|| Discussion ==
The ''Aranyakas'' form the third part of the Vedas, developed by the hermits, living in the forests they 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>
== 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=":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>
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>
== References ==
== References ==
{{reflist}}
{{reflist}}
[[Category:Vedas]]
[[Category:Vedas]]