Changes

Aranyakas (Sanskrit ) 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. They 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 the huge bulk of sacrificial paraphernalia which represents ''Karma-Kanda'', the Aranyakas and Upanishads, on the other hand, chiefly deal with the philosophical and theosophical speculations which represent ''Jnana-Kanda''.

The Vedas have been divided into four styles of texts – the Samhitas, the Aranyakas, the Brahmanas and the Upanishads.<ref name=":0">A Bhattacharya (2006), Hindu Dharma: Introduction to Scriptures and Theology, <nowiki>ISBN 978-0595384556</nowiki>, pages 8-14</ref> The Samhitas are sometimes identified as ''karma-kanda'' (कर्म खण्ड, action/ritual-related section), while the Upanishads are identified as''jnana-kanda'' (ज्ञान खण्ड, knowledge/spirituality-related section).<ref name=":0" /> The Aranyakas 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 ''Aranyakas'' and the Upanishads form the ''Gyan''-''Kanda'' segment of the Vedas. They explicitly focus on the philosophy and spiritualism.<ref name=":1"><nowiki>http://indianscriptures.50webs.com/partveda.htm</nowiki>, 6th Paragraph</ref>

The Vedas have been divided into four styles of texts – the Samhitas, the Aranyakas, the Brahmanas and the Upanishads.^[1] The Samhitas are sometimes identified as ''karma-kanda'' (कर्म खण्ड, action/ritual-related section), while the Upanishads are identified as ''jnana-kanda'' (ज्ञान खण्ड, knowledge/spirituality-related section).^[1] The Aranyakas and Brahmanas are variously classified, sometimes as the ceremonial ''karma-kanda'', other times (or parts of them) as the ''jnana-kanda''.

Dr. Radhakrishnan puts it like this. “While the hymns or Samhitas are the creation of the poets, the Brahmanas are the work of the priests; the Upanishads are the meditations of the philosophers. The flow of thought from the Samhitas to Brahmanas to Aranyakas to Upanishads is the indication of the process of evolution of Hindu religion over the centuries”

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.^[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.<ref>Insights Into the Taittiriya Upanishad, Dr. K. S. Narayanacharya, Published by Kautilya Institute of National Studies, Mysore, Page 75 (Glossary)</ref>

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]

The '''Aranyakas''' ({{IPAc-en|ɑː|ˈ|r|ʌ|n|j|ə|k|ə}}; [[Sanskrit]]: ''{{IAST|āraṇyaka}}'' {{lang|sa|आरण्यक}}) are the Philosophy behind ritual sacrifice part of the ancient Indian texts, the [[Vedas]].<ref>[http://dictionary.reference.com/browse/aranyaka "Aranyaka"]. ''[[Random House Webster's Unabridged Dictionary]]''.</ref> They typically represent the earlier sections of Vedas, and are one of many layers of the Vedic texts.<ref>Classified by text types, the Aranyakas are one of five, with other four being Samhita, Brahmana, Upasana and Upanishad; see A Bhattacharya (2006), Hindu Dharma: Introduction to Scriptures and Theology, ISBN 978-0595384556, pages 5-17</ref> The other parts of Vedas are the [[Samhita]]s (benedictions, hymns), [[Brahmana]]s (commentary), and the [[Upanishads]] (spirituality and abstract philosophy).<ref name="ab">A Bhattacharya (2006), Hindu Dharma: Introduction to Scriptures and Theology, ISBN 978-0595384556, pages 8-14</ref><ref>Barbara A. Holdrege (1995), Veda and Torah: Transcending the Textuality of Scripture, State University of New York Press, ISBN 978-0791416402, pages 351-357</ref>

The term Aranyaka is derived from the word ‘''Aranya''‘ meaning ‘forest’. The Aranyaka texts are so-called because ‘they were works to be read in the forest’ in contradistinction to the regular Brahmanas, which were to be read in the village. Sayana in the Taittiriya Aranyaka explains-

''Aranyakas'' describe and discuss rituals from various perspectives, but some include philosophical speculations. For example, Katha Aranyaka describes rituals such as the ''Mahavrata'' and ''[[Pravargya]]''.<ref>M. Witzel, Katha Aranyaka,Cambridge:[[Harvard Oriental Series]] 2004: xxviii sqq</ref> Aitareya Aranyaka includes explanation of the ''Mahavrata'' ritual from ritualisitic to symbolic meta-ritualistic points of view.<ref name=jago/> ''Aranyakas'', however, neither are homogeneous in content nor in structure.<ref name=jago/> ''Aranyakas'' are sometimes identified as ''karma-kanda'' (कर्म खण्ड, ritualistic action/sacrifice section), while the Upanishads are identified as ''jnana-kanda'' (ज्ञान खण्ड, knowledge/spirituality section).<ref name=ab/><ref>See {{Google books|3uwDAAAAMAAJ|Shankara's Introduction}} to ''Brihad Aranyaka Upanishad'' at pages 1-5; Quote - "The Vedas are divided in two parts, the first is the karma-kanda, the ceremonial part, also (called) purva-kanda, and treats on ceremonies; the second part is the jnana kanda, the part which contains knowledge, also named uttara-kanda or posterior part, and unfolds the knowledge of Brahma or the universal soul." (Translator: Edward Roer)</ref> In an alternate classification, the early part of Vedas are called [[Samhita]]s and the commentary are called the [[Brahmana]]s which together are identified as the ceremonial ''karma-kanda'', while ''Aranyakas'' and ''Upanishads'' are referred to as the ''jnana-kanda''.<ref>Stephen Knapp (2005), The Heart of Hinduism: The Eastern Path to Freedom, Empowerment and Illumination, ISBN 978-0595350759, pages 10-11</ref>

''Aranyadhyayanad-etad –aranyakam-itiryate.''

In the immense volume of ancient Indian Vedic literature, there is no absolute universally true distinction between ''Aranyakas'' and ''Brahamanas''. Similarly, there is no absolute distinction between ''Aranyakas'' and ''Upanishads'', as some Upanishads are incorporated inside a few ''Aranyakas''.<ref>AB Keith (2007), The Religion and Philosophy of the Veda and Upanishads, Motilal Banarsidass, ISBN 978-8120806443, pages 491-492</ref> ''Aranyakas'', along with [[Brahmana]]s, represent the emerging transitions in early Vedic religious practices.<ref>Edward F Crangle (1994), The Origin and Development of Early Indian Contemplative Practices, Otto Harrassowitz Verlag, ISBN 978-3447034791, pagea 55-59</ref> The transition completes with the blossoming of ancient Indian philosophy from external sacrificial rituals to internalized philosophical treatise of Upanishads.<ref>AB Keith (2007), The Religion and Philosophy of the Veda and Upanishads, Motilal Banarsidass, ISBN 978-8120806443, pages 491-509</ref>

''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. The Brahmanas advocating the actual observances of the sacrifices are meant for ''Grihastha'' and the Aranyakas containing explanations of the rituals and allegorical speculations thereon are meant for ''Vanprasthas'', who renounce family life residing in the forests for tapas and other religious activities. Winternitz calls them as ‘’forest texts’’ to be studied by forest-hermits.

Or 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'' or secrets discussed in the Upanishads, therefore, another name of the Aranyakas was ‘''Rahasya''‘ as well. This name is mentioned in the Gopatha Brahmana and Manusmriti.

"Aranyaka" ({{IAST|āraṇyaka}}) literally means "produced, born, relating to a forest " or "belonging to the wilderness". It is derived from the root ''{{IAST|Araṇya}}'' (अरण्य), which means "forest, wilderness".<ref>[http://spokensanskrit.de/index.php?tinput=araNya&direction=SE&script=HK&link=yes&beginning=0 araNya] Sanskrit-English Dictionary, Koeln University, Germany</ref><ref>{{cite book|title=India through the ages|last=Gopal|first=Madan|year= 1990| page= 68|editor=K.S. Gautam|publisher=Publication Division, Ministry of Information and Broadcasting, Government of India}}</ref>

Two theories have been proposed on the origin of the word ''Aranyakas''. One theory holds that these texts were meant to be studied in a forest, while the other holds that the name came from these being the manuals of allegorical interpretation of sacrifices, for those in [[Vanaprastha]] (retired, forest-dwelling) stage of their life, according to the historic age-based [[Ashrama (stage)|Ashrama]] system of human life.<ref>AB Keith (2007), The Religion and Philosophy of the Veda and Upanishads, Motilal Banarsidass, ISBN 978-8120806443, pages 489-490</ref>

== Dating of Aranyaka ==

Taittiriya Ar. 2 says, "from where one cannot see the roofs of the settlement", which does not indicate a forested area.{{citation needed|date=January 2015}}

The major contents of the Aranyakas are theosophy (''Brahmavidya''), meditation (''Upasana'') and knowledge of breath (''Pranavidya''). They describe the secret meaning of the sacrifice and the concept of Brahma as well. 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. Aranyakas are generally regarded as a link between the Brahmanas and the Upanishads. The oldest Upanishads are in part included in these texts for example Taittiriya Aranyaka is only a continuation of the Taittiriya Brahmana. 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''. In the Aranyakas we find certain important geographical, historical, social and cultural points also. All this makes their study more significant.

 

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

 

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

== सम्वाद || Discussion ==

== सम्वाद || Discussion ==

The ''Aranyakas'' form the third part of the Vedas. The ''Aranyakas'' were developed by the hermits, living in the forests. Due to the limited resources in the forests, they could not perform the conventional sacrifices, nor could they adhere to the rituals. It was then that the ''Aranyakas'' were developed.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=":1" />

The ''Aranyakas'' form the third part of the Vedas. The ''Aranyakas'' were developed by the hermits, living in the forests. Due to the limited resources in the forests, they could not perform the conventional sacrifices, nor could they adhere to the rituals. It was then that the ''Aranyakas'' were developed.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=":1"><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 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 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> 

===Structure===

===Structure===

===Contents===

===Contents===

The Aranyaka of the White Yajurveda is part of its Brahmana: Satapatha Br. 14,1–3 in the Madhyandina version. Like the Taittiriya and Katha Aranyakas it exclusively deals with the Parvargya ritual, and is followed by the [[Brihad-Aranyaka Upanishad]] (Satapatha Br. 14.4–9).

The Aranyaka of the White Yajurveda is part of its Brahmana: Satapatha Br. 14,1–3 in the Madhyandina version. Like the Taittiriya and Katha Aranyakas it exclusively deals with the Parvargya ritual, and is followed by the [[Brihad-Aranyaka Upanishad]] (Satapatha Br. 14.4–9).

== Rahasya Brahmanas ==

==References (Anup keep 1, 2, 35,6,16,18,21, Remove rest)==

There is also a certain continuity of the Aranyakas from the Brahmanas in the sense that the Aranyakas go into the meanings of the 'secret' rituals not detailed in the Brahmanas. Later tradition sees this as a leap into subtlety that provides the reason for [[Durgacharya]] in his commentary on the [[Nirukta]] to say that the Aranyakas are ‘Rahasya Brahmana’, that is, the Brahmana of secrets.

 

 

==Notes==

{{reflist}}

{{reflist}}

== References ==

== References ==

* Aitareya Aranyaka – A Study . Dr. Suman Sharma. Eastern Book Linkers. New Delhi 1981

* Aitareya Aranyaka – A Study . Dr. Suman Sharma. Eastern Book Linkers. New Delhi 1981

* Taittiriya Aranyaka, with Sayana Bhashya . Anandashram, Pune 1926.

* Taittiriya Aranyaka, with Sayana Bhashya . Anandashram, Pune 1926.

* Bhagyalata A. Pataskar, The Kaṭhakāraṇyakam (With text in Devanāgarī, Introduction and translation. New Delhi: Adarsha Sanskrit Shodha Samstha / Vaidika Samshodhana Mandala, 2009.

* Bhagyalata A. Pataskar, The Kaṭhakāraṇyakam (With text in Devanāgarī, Introduction and translation. New Delhi: Adarsha Sanskrit Shodha Samstha / Vaidika Samshodhana Mandala, 2009.

 

* Dr.Shashi Tiwari (Retd.), Sanskrit Department, Delhi University at <nowiki>http://vedicheritage.gov.in/brahmanas/</nowiki>

* A Comprehensive History of Vedic Literature, Brahmana and Aranyaka works by Satya Shrava

* [[Jan Gonda]] (1975), A History of Indian Literature: Volume 1, Vedic Literature: (Saṃhitās and Brāhmaṇas), Otto Harrassowitz Verlag, ISBN 978-3447016032, '''Chapter IX: The Āraṇyakas''' (For context, see other chapters as well).

 

*{{cite book|editor=[[Rajendralal Mitra]]|title=The Taittiriya Aranyaka|url=https://archive.org/stream/bibliothecaindi00indigoog#page/n6/mode/1up|year=1872|publisher=Baptist Mission Press}}

*{{cite book|editor=W. Caland|title=Baudhyana Sarauta Sutra of Taittiriya Aranyaka|url=https://archive.org/stream/bibliothecaindi03indigoog#page/n5/mode/1up|year=1907|publisher=Asiatic Society}}

*[http://www.people.fas.harvard.edu/~witzel/vedica.pdf Vedic Hinduism] Jamison and Witzel (1992), Harvard University (Discusses Vedic literature (including Aranyakas), its history, timeline, diversity and difficulty in translations, and the variation in versions of discovered manuscripts in different parts of India)

[[Category:Hindu texts]]

[[Category:Hindu texts]]