Aranyaka (आरण्यकम्)

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 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.

परिचय || 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).^[1] The Aaranyakas and Brahmanas are variously classified, sometimes as the ceremonial karma-kanda, other times (or parts of them) as the jnana-kanda.

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.^[2]

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.^[3]

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.

Sayana has the definition आरन्यव्रतरुपम् ब्रह्मणम् || Aaranyavratarupam brahamanam. He in his introduction to his commentary on the Aitereya Brahmana writes

ऐतरेयब्राह्मणेऽस्ति काण्डमारण्यकाभिधम् ।

अरण्य ऐव पाठ्यत्वादारण्यकमितीर्यते ॥ (5)

सत्रप्रकरणेऽनुक्तिररण्याध्ययनाय हि ।

महाव्रतस्य तस्यात्र हौत्र कर्म विविच्यते ॥ (6)

Sayana in the Taittiriya Aranyaka explains-

अरण्यध्ययनद एतद् अरन्यकम् इतिर्यते || 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.

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 गृहस्थ || Grihastha and the आरण्यक || Aranyakas containing explanations of the rituals and allegorical speculations thereon are meant for वानप्रस्थ || Vanprasthas, 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 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) Pg No 280 of Ref 5).

Contents

The major contents of the Aranyakas are ब्रह्मविद्या || Brahmavidya (theosophy), उपासना || Upasana (meditation) and प्राणविद्या || Pranavidya (knowledge of breath). 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,

Last four adhyayas of the Second Kanda of Aitareya Aaranyaka forms the Aiteraya Upanishad.

Third to sixth Kandas of Kausitaki Aaranya forms the Kausitaki Upanishad.

Saamyam between Aranyakas and Brahmanas

Following are the similarities between Aranyakas and Brahmanas.

• Aranyakas also have ritualistic descriptions like the Brahmanas.
  • Pravargya in Taitreya Aranyaka IV, V and Shatapataha Brahmana (14),
  • Arunaketuka chayana of Taitreya Aranyaka (I)
  • Kushmanda homa and Brahmayagna in Taitreya Aranyaka (II)
  • Chaaturhotraasheeti in Taitreya Aranyaka (III)

• 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.

• 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 ).

Saamyam between 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.

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.

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.

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

In the Aranyakas we find certain important geographical, historical, social and cultural points also.

Classification of the Aranyakas

Today only seven Aranyakas are available. There is no Aranyaka which belongs to the Atharvaveda.

(A) Aranyakas of the Rigveda:

1. Aitareya Aranyaka
2. Kaushitaki / Shankhayana Aranyaka

(B) Aranyakas of the Samaveda:

1. Talavakara or Jaiminiya-Upanshad Aranyaka
2. Chandogya- Aranyaka

(C) Aranyaka of Shukla Yajurveda:

1. Brihadaranyaka

(D) Aranyakas of Krishna Yajurveda:

1. Taittiriya Aranyaka
2. Maitrayaniya Aranyaka

Among them Aitareya Aranyaka, Shatapatha Aranyaka and Taittiriya Aranyaka are most important for study.

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.

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.

Gopatha Brahmana is regarded as its Aranyaka, a remnant of a larger, lost Atharva (Paippalada) Brahmana.

Aitareya Aranyaka

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. 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, III. 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 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 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 पद पाठ || pada-paatha, क्रम पाठ || krama-paatha, etc. – of reciting the Vedas and the nuances of the स्वर || svaras, division of vowels and consonants. This aranyaka mentions a large number of rishis.
• The fourth Aranyaka has a collection of ‘Mahaanaamni richaas’ also available in Saamaveda.
• The fifth Aranyaka is devoted to the nishkaivalya sastra. This is in sutra style and recited during the afternoon ceremony of the mahavrata.

Taittiriya Aranyaka

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

Prapathaka 1 discusses the Arunaketuka fire.

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

Prapathaka 3, contains mantras for Chaturhitraasheeti homa and others.

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

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

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

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

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

Other important parts of this Aranyaka include

The famous Subrahmanya richa (1.12.3)

The description of hell is mentioned. (1.20.1).

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 || yagnopavita (sacred tread) 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)

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

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

Brhadaaranyaka of Yajurveda

Brhadaranyaka of Madhyandina shaka

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 कण्ड || kandas and कण्डिका || kandikaas.

Brhadaranyaka of Kanva shaka

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.

Talavakaara 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.

References

1. Aitareya Aranyaka – A Study . Dr. Suman Sharma. Eastern Book Linkers. New Delhi 1981
2. Taittiriya Aranyaka, with Sayana Bhashya . Anandashram, Pune 1926.
3. Bhagyalata A. Pataskar, The Kaṭhakāraṇyakam (With text in Devanāgarī, Introduction and translation. New Delhi: Adarsha Sanskrit Shodha Samstha / Vaidika Samshodhana Mandala, 2009.
4. Dr.Shashi Tiwari (Retd.), Sanskrit Department, Delhi University at http://vedicheritage.gov.in/brahmanas/
5. A Comprehensive History of Vedic Literature, Brahmana and Aranyaka works by Satya Shrava
6. A critical study of the Aranyakas by Deshpande, I. C.http:/