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==  परिचयः || Introduction ==

==  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 ==

==  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.

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.   

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>

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>

* 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>

* 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 ===

=== 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" />

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" />