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Aaranyakas (Sanskrit आरण्यक) 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 ‘अरण्य ॥ Aranya‘ 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.

Aaranyakas (Sanskrit आरण्यक) 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 ‘अरण्य ॥ Aranya‘ 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.

== Introduction ==

== Introduction ==

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 Aaranyakas and Brahmanas are variously classified, sometimes as the ceremonial ''karma-kanda'', other times (or parts of them) as the ''jnana-kanda''.

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 Aaranyakas 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.^[3]

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 ==

== 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''.

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'' 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.

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'' 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.

== Dating of Aranyaka ==

== Dating of Aranyaka ==

 

 

 

 

 

 

 

 

 

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 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.

 

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.  

==== 3. Classification of the Aranyakas ====

==== 3. Classification of the Aranyakas ====

== 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"><nowiki>http://indianscriptures.50webs.com/partveda.htm</nowiki>, 6th Paragraph</ref>

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=":12"><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>

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

 

 

The Atharvaveda has no surviving Aranyaka, though the Gopatha Brahmana is regarded as its Aranyaka, a remnant of a larger, lost Atharva (Paippalada) Brahmana.

=== Aitareya Aranyaka ===

=== Aitareya Aranyaka ===

There are five chapters each of which is even considered as a full Aranyaka. The first one deals with the regimen known as ‘Mahaa-vrata’. The explanations are both ritualistic as well as speculative. The second one 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.

There are five chapters each of which is even considered as a full Aranyaka. The first one deals with the regimen known as ‘Mahaa-vrata’. The explanations are both ritualistic as well as speculative. The second one 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.

There are ten chapters, of which, one to six form the Aranyaka proper.  The first two chapters are part of the aṣṭau kāṭhakāni (the "8 Kathaka sections"),<ref>Brahmana 3.10–12; Aranyaka 1–2. In a South Indian recension, the 8 Kathaka chapters are not part of the Brahmana and Aranyaka but form a separate collection.</ref> which were not native to the tradition of the Taittiriya [[shakha]]. They were adopted from the Kāṭhaka shakha, and mostly deal with varieties of the [[Agnicayana]] ritual.<ref>Keith(1914), p.xxviii</ref> and with Vedic study.

There are ten chapters, of which, one to six form the Aranyaka proper.  The first two chapters are part of the aṣṭau kāṭhakāni (the "8 Kathaka sections"),<ref>Brahmana 3.10–12; Aranyaka 1–2. In a South Indian recension, the 8 Kathaka chapters are not part of the Brahmana and Aranyaka but form a separate collection.</ref> which were not native to the tradition of the Taittiriya [[shakha]]. They were adopted from the Kāṭhaka shakha, and mostly deal with varieties of the [[Agnicayana]] ritual.<ref>Keith(1914), p.xxviii</ref> and with Vedic study.

Chapter 1, is a very late Vedic chapter, which even has some Puranic names; it is usually called the Āruṇa praśna for the particular style of fire-brick piling dealt with in the text.  It is also referred to as the "Surya namaskara chapter" by South Indian Brahmins who have created a ritual of reciting it with [[surya namaskara]] exercises after each of its 132 anuvakas.{{Citation needed|date=May 2012}}<ref>Reference [http://www.advaita-vedanta.org/archives/advaita-l/2005-September/036648.html Broken!].</ref> Parts of the Kaṭha version of this section has been published by L. v. Schroeder in 1898.<ref name="ReferenceA">Die Tübinger Kaṭha-Handschriften und ihre Beziehung zum Taittirīya-Āraṇyaka, Sitzungsberichte der Kaiserlichen Akademie der Wissenschaften, philosophisch-historische Klasse 137.4. Wien</ref>

Chapter 1, is a very late Vedic chapter, which even has some Puranic names; it is usually called the Āruṇa praśna for the particular style of fire-brick piling dealt with in the text.  It is also referred to as the "Surya namaskara chapter" by South Indian Brahmins who have created a ritual of reciting it with [[surya namaskara]] exercises after each of its 132 anuvakas.{{Citation needed|date=May 2012}}<ref>Reference [http://www.advaita-vedanta.org/archives/advaita-l/2005-September/036648.html Broken!].</ref> Parts of the Kaṭha version of this section has been published by L. v. Schroeder in 1898.<ref name="ReferenceA2">Die Tübinger Kaṭha-Handschriften und ihre Beziehung zum Taittirīya-Āraṇyaka, Sitzungsberichte der Kaiserlichen Akademie der Wissenschaften, philosophisch-historische Klasse 137.4. Wien</ref>

 

Chapter 2, discusses the five Mahā-yajñas that every Brahmin has to do daily, most importantly the daily recitation of the Veda (svādhyāya). Further, the sacred thread, the yajñopavīta, sāndhyā worship, that of the ancestors (pitṛ), the brahma-yajña, and the cleansing homa-sacrifice ('kūṣmāṇḍa-homa') are all treated in detail. – In this chapter the word '[[shramana]]' is used (2-7-1) in the meaning of an ascetic (tapasvin); this word was later used also for the Buddhist and Jain ascetics. – Discussed and translated by Ch. Malamoud (in French, 1977); the Kaṭha version of this section has been published by L. v. Schroeder in 1898.

Chapter 2, discusses the five Mahā-yajñas that every Brahmin has to do daily, most importantly the daily recitation of the Veda (svādhyāya). Further, the sacred thread, the yajñopavīta, sāndhyā worship, that of the ancestors (pitṛ), the brahma-yajña, and the cleansing homa-sacrifice ('kūṣmāṇḍa-homa') are all treated in detail. – In this chapter the word '[[shramana]]' is used (2-7-1) in the meaning of an ascetic (tapasvin); this word was later used also for the Buddhist and Jain ascetics. – Discussed and translated by Ch. Malamoud (in French, 1977); the Kaṭha version of this section has been published by L. v. Schroeder in 1898.

Chapter 10, is also known as the "[[Mahanarayana Upanishad]]". It has several important mantras culled from the three Samhitas.{{Citation needed|date=March 2010}} TA 10.41–44 is known as the "Medha sukta".

Chapter 10, is also known as the "[[Mahanarayana Upanishad]]". It has several important mantras culled from the three Samhitas.{{Citation needed|date=March 2010}} TA 10.41–44 is known as the "Medha sukta".

===Katha Aranyaka===

=== Katha Aranyaka ===

The Katha Aranyaka is fairly parallel to the text of the Taittiriyas. It has been preserved, somewhat fragmentarily, in just one Kashmiri birchbark manuscript. It has recently been edited and translated,;<ref>M. Witzel, The Katha Aranyaka, Harvard Oriental Series 2004</ref> cf. the early uncritical print by L. von Schroeder<ref name="ReferenceA"/>

The Katha Aranyaka is fairly parallel to the text of the Taittiriyas. It has been preserved, somewhat fragmentarily, in just one Kashmiri birchbark manuscript. It has recently been edited and translated,;<ref>M. Witzel, The Katha Aranyaka, Harvard Oriental Series 2004</ref> cf. the early uncritical print by L. von Schroeder<ref name="ReferenceA2" />

=== Shankhayana Aranyaka ===

=== Shankhayana Aranyaka ===

Chapter 11 prescribes several antidotes in the form of rituals for warding off death and sickness. It also details the effects of dreams.

Chapter 11 prescribes several antidotes in the form of rituals for warding off death and sickness. It also details the effects of dreams.

 

Chapter 12 elaborates the fruits of prayer.

Chapter 12 elaborates the fruits of prayer.

=== Brihad-Aranyaka ===

=== Brihad-Aranyaka ===

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).

*

*

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

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

{{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>

# 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

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

 

[[Category:Hindu texts]]

[[Category:Hindu texts]]