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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 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, which were to be used by those in grihastha ashrama.

==  परिचयः || Introduction ==

==  परिचयः || Introduction ==

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 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.  

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.  

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) 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>

==  Contents ==

==  Contents ==

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

The major contents of the Aranyakas are ''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. They constitute a natural transition to the Upanishads. In the Aranyakas we find certain important geographical, historical, social and cultural points also.   

=== Comparison of Aranyakas and Brahmanas ===

=== Comparison of Aranyakas and Brahmanas ===

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.   

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.   

== Classification of the Aranyakas ==

== Classification of the Aranyakas ==

Today only seven Aranyakas are available. There is no Aranyaka which belongs to the Atharvaveda.<ref name=":42" /><ref>Dr. Shashi Tiwari (Retd.), Sanskrit Department, Delhi University in ''[http://vedicheritage.gov.in/aranyakas/ Introduction to Aranyakas]'' on Vedic Heritage Portal</ref>

Today only seven Aranyakas are available. There is no Aranyaka which belongs to the Atharvaveda.<ref name=":42" /><ref>Dr. Shashi Tiwari (Retd.), Sanskrit Department, Delhi University in ''[http://vedicheritage.gov.in/aranyakas/ Introduction to Aranyakas]'' on Vedic Heritage Portal</ref>

!Veda

!Veda

!Available Aranyakas

!Available Aranyakas

!Lost Aranyakas

!Lost Aranyakas

|-

|-

! rowspan="2" |Rig Veda

! rowspan="2" |Rig Veda

|Aitareya Aranyaka

|Aitareya Aranyaka

| rowspan="2" |Paingi, Bahvrichi, Asvalayana and Galava Aranyakas

| rowspan="2" |Paingi, Bahvrichi, Asvalayana and Galava Aranyakas

|-

|-

|Kaushitaki/Shankhyayana

|Kaushitaki/Shankhyayana

|-

|-

! rowspan="2" |Krishna Yajurveda

! rowspan="2" |Krishna Yajurveda

|Taittriya Aranyaka

|Taittriya Aranyaka

| rowspan="4" |Charaka, Svetasvatara, Kathaka, Jabala, Khandikeya, Haridravikara, Tumburu, Ahvarakara, Kankata, Chagaleya Aranyakas

| rowspan="4" |Charaka, Svetasvatara, Kathaka, Jabala, Khandikeya, Haridravikara, Tumburu, Ahvarakara, Kankata, Chagaleya Aranyakas

|-

|-

|Maitrayaniya Aranyaka

|Maitrayaniya Aranyaka

|-

|-

! rowspan="2" |Shukla Yajurveda

! rowspan="2" |Shukla Yajurveda

|Madhyandina Brhadaranyaka

|Madhyandina Brhadaranyaka

|-

|-

|Kanva Brhadaranyaka

|Kanva Brhadaranyaka

|-

|-

!Samaveda

!Samaveda

|Talavakara or Jaiminiya-Upanishad Aranyaka

|Talavakara or Jaiminiya-Upanishad Aranyaka

|Bhallavya,  Kalabvya, Raurukya, Shatyayana

|Bhallavya,  Kalabvya, Raurukya, Shatyayana

|-

|-

!Atharvaveda

!Atharvaveda

| colspan="4" |May have existed but none are presently available

| colspan="2" |May have existed but none are presently available

|}

|}

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

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

== सम्वादः|| Discussion ==

== सम्वादः|| Discussion ==

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>  

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>  

 

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>

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

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

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.  

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 discusses ‘Maha-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 first Aranyaka discusses ‘Maha-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 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 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. 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 third Aranyaka is also known as ‘Samhitopanishad’. This elaborates on the various ways – like 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.   

* The fourth Aranyaka has a collection of ‘Mahaanaamni richaas’ also available in Saamaveda.

* 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.  

* 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, fifth and sixth adhyayas of the Second Aranyaka is known as Aitareya Upanishad. The speculative thoughts, homogeneous body of doctrines and deeply absorbing concepts are established in this Aranyaka by Mahidasa Aitareya. Out of the five Aranyakas, first, second and third Aranyaka are attributed to Mahidasa Aitareya, fourth Aranyaka to Ashvalayana and fifth Aranyaka to sage Shaunaka.

The fourth, fifth and sixth adhyayas of the Second Aranyaka is known as Aitareya Upanishad. The speculative thoughts, homogeneous body of doctrines and deeply absorbing concepts are established in this Aranyaka by Mahidasa Aitareya. Out of the five Aranyakas, first, second and third Aranyaka are attributed to Mahidasa Aitareya, fourth Aranyaka to Ashvalayana and fifth Aranyaka to sage Shaunaka.

Aitareya Aranyaka presents highest level of spiritual thoughts and explains about universality.

Aitareya Aranyaka presents highest level of spiritual thoughts and explains about universality and mentions the vyutpatti or etymology of a large number of rishi names.

=== Taittiriya Aranyaka ===

=== 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.

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.

Prapathaka 1 discusses the Arunaketuka fire.

Four types of waters are mentioned - चत्वारि व अपाम् रूपाणि | मेघो विद्युत स्तनयित्नुर्वृष्टिः || Chatvari va apaam rupaani. Megho vidyut stanayitnurvrishtih (1.24.1)

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)

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)

 

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.

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 Yajurveda ===

=== Brhadaaranyaka of Shukla Yajurveda ===

Brhadaranyaka of Madhyandina shaka

Brhadaranyaka of Madhyandina shaka