Difference between revisions of "Aranyaka (आरण्यकम्)"

From Dharmawiki
Jump to navigation Jump to search
(Added Introduction)
 
m (Text replacement - "spiritual" to "adhyatmik")
 
(57 intermediate revisions by 5 users not shown)
Line 1: Line 1:
−
{{for|1994 film|Aranyaka (film)}}
+
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 (आरण्यकम्) 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 used by those in grhastha ashrama.<ref name=":4" /><ref name=":0" />
−
{{Hindu scriptures}}
 
−
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><nowiki>http://indianscriptures.50webs.com/partveda.htm</nowiki>, 6th Paragraph</ref>
+
==  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/adhyatmikity-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 adhyatmikism.<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 rshis 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 Brhadaranyaka Upanishad starts with such analytical mental performance of Ashvamedha Yajna (अश्वमेधयज्ञ:)<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 ==
 +
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 आरन्यव्रतरुपं ब्रह्मणम् || ''āranyavratarupaṁ brahmaṇam''. He in his introduction to his commentary on the Aitareya Brahmana writes<blockquote>ऐतरेयब्राह्मणेऽस्ति काण्डमारण्यकाभिधम् । अरण्य ऐव पाठ्यत्वादारण्यकमितीर्यते ॥ (5)</blockquote><blockquote>सत्रप्रकरणेऽनुक्तिररण्याध्ययनाय हि । महाव्रतस्य तस्यात्र हौत्र कर्म विविच्यते ॥ (6)</blockquote><blockquote>''aitareyabrāhmaṇe'sti kāṇḍamāraṇyakābhidham । araṇya aiva pāṭhyatvādāraṇyakamitīryate ॥ (5)''</blockquote><blockquote>''satraprakaraṇe'nuktiraraṇyādhyayanāya hi । mahāvratasya tasyātra hautra karma vivicyate ॥ (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 आरण्यकमितीर्यते । अरणये तदधीयीतेत्येवं वाक्यं प्रचक्ष्यते ॥ (Tait. Aran. Bhas. 6)</blockquote><blockquote>''araṇyādhyayanādetad āraṇyakamitīryate । araṇaye tadadhīyītetyevaṁ vākyaṁ pracakṣyate ॥''</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. 
  
−
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”
+
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 ''Grhastha'' (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.
  
−
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>
+
Alternately, the reason might be that these texts were propounded by the rshis 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>
  
−
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>
+
==  Contents of Aranyakas ==
 +
The major contents of the Aranyakas apart from the description of Karma-kanda related yajnas include the ''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, thus constitute a natural transition to the Upanishads. 
  
−
''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>
+
In the Aranyakas we find certain important aspects regarding nature, geographical, historical, social and cultural points. A few of the following such aspects are listed below<ref name=":1" />
  
−
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>
+
=== देशः || Geographical Locations ===
 +
In the Aranyakas we find the names of the countries such as Kuru, Panchala, Matsya, Videha, and Kashi. Kurushetra is described as a sacred place where devatas namely Indra, Agni, Soma, Vishnu, and Vishvedevas conducted yajnas, hence is also called as Devayajana (Brha. Aran. 1.1.2).  
  
−
==Etymology==
+
=== नद्यः || Rivers ===
−
"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>
+
Taittiriya Aranyaka (10.1.13) mentions the names of the rivers Ganga, Yamuna, Sarasvati, Sindhu, Varuna, Gomati, Trishtami, Supartu, Rasa, Shveta, Kubha and Mehamna. Of these Sarasvati river was personified as a devata and worshipped. In the present days, this river has dried up and known to flow underground. 
  
−
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>
+
=== ऋतवः || Rtu-s (Seasons) ===
 +
The chief among seasons is personified as the Samvatsara (a year). He controls all seasons which follow his orders. Names of seasons mentioned in Aranyakas and the corresponding seasons in the present day are given below.   
 +
{| class="wikitable"
 +
|+Seasons according Aranyakas and Present Day
 +
!S.No
 +
!Season name
 +
!Months acc to Aranyakas<ref name=":12">Balachandra Rao, S. (2014) Indian Astronomy. Concepts and Procedures. Benguluru : M.P. Birla Institute of Management</ref>
 +
!Months Acc to Present day
 +
|-
 +
|1
 +
|Vasanta
 +
|Madhu and Madhava
 +
|Chaitra and Vaisakha
 +
|-
 +
|2
 +
|Grishma
 +
|Shukra and Suchi
 +
|Jyeshtha and Ashadha
 +
|-
 +
|3
 +
|Varsha
 +
|Nabha and Nabhasya
 +
|Shravana and Bhadrapada
 +
|-
 +
|4
 +
|Sharat
 +
|Isha and Urja
 +
|Ashveyuja and Kartika
 +
|-
 +
|5
 +
|Hemanta
 +
|Saha and Sahasya
 +
|Margashira and Paushya
 +
|-
 +
|6
 +
|Shishira
 +
|Tapa and Tapasya
 +
|Magha and Phalguna
 +
|}
 +
Of all the seasons the most important is Vasanta, when all yajnas and yagas can be initiated and performed.   
  
−
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}}
+
=== धान्यानि || Grains ===
 +
In the Aranyakas we find the mention of different grains such as - Vrihi (व्रीहिः), Priyangu (प्रियङ्गुः) Mudga (मुद्गः) Masha (माषः) Shyamaka wheat (श्यामकः) Tila (तिलः) Yava (यवः) Anu (अणु) Khalva (खल्वः) Nivara (नीवारः) and Masura (मसूरः). Farmers and tillers used to worship 'Shunasira (शुनासीरः)' a class of devatas. 'Shuna (शुना)' were the devatas who commanded rains and sunlight, while 'Sira (सीरः)' was the hala (plough) devata. Agricultural processes were well described.  
  
−
== Discussion ==
+
=== क्षीरद्रव्याणि || Milk Products ===
 +
Cow and cow's milk were considered sacred and worshipped as a form of Bhudevi (earth) and Aditi (mother of devatas) in Aranyakas. Pratidhuk (warm freshly obtained milk), Shruta (boiled milk), Shara (cream on the milk), Dadhi (curds), Mastu (मस्तुः | watery part of the curd, whey), Atanchana (आतञ्चनम् | process of curdling),  Navanita (नवनीतम् | butter), Ghrta (घृतम् | ghee), Amiksha (आमिक्षा | mix of boiled and coagulated milk), Vajina (वाजिनम् | scum of curdled milk), Payasya (पयस्या | curds), Prushad (पृषद्), Ajya (आज्यम् | melted or clarified butter), Shanta (षाण्टा) etc are included under the types of milk products mentioned in these texts.
  
−
===Structure===
+
=== सोमलता || Soma Plant ===
−
''Aranyakas'' are diverse in their structure. Jan Gonda summarizes,<ref name=jago>[[Jan Gonda]] (1975), Vedic Literature: (Saṃhitās and Brāhmaṇas), Otto Harrassowitz Verlag, ISBN 978-3447016032, page 424-426</ref>
+
Soma rasa was the main havis mentioned in Aranyakas considered as the food for devatas, and represents Chandra (moon). <blockquote>एष वै सोमो राजा देवानामन्नं यच्चन्द्रमाः। eṣa vai somo rājā devānāmannaṁ yaccandramāḥ। (Shat. Brah. 1.6.4.5)<ref>Shatapatha Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A7/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC/%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A5%8B%E0%A4%AA%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%83 Kanda 1 Adhyaya 6 दर्शोपचारः])</ref></blockquote>In the hillslopes of Munjavat mountains, these plants are found, with 15 variegated leaves, developing one each till Purnima tithi and thereafter shedding one leaf everyday till Amavasya when it stands as a bare stem. Again it develops the leaves from Amavasya till Purnima tithi. Somarasa is said to lighten the senses, and hence rtviks and the yajamana consume Somarasa during the yajnas. It is bought using gold, clothes, animal hide, a she-goat and milk yielding cows. In its absence Arjuna, Phalguna and Putika (पूतिका) creepers are used.
  
−
{{Quote|
+
=== वृक्षाः || Plants ===
−
The structure of the ''Aranyakas'' is as little homogenous as their contents. Some portions have the character of a ''Samhita'', others of a ''Brahmana'', others again of a ''Sutra'', according to the material that, varying from Veda to Veda, and from school to school, was collected in an ''Aranyaka'' corpus. Linguistically and stylistically also, these works form a transition between the ''Brahmanas'' proper and the speculative literature that follows them and develops part of the ideas and lines of thought which are characteristic of them.
+
An interesting account of the usage of plants has been observed in Aranyakas.  Many plant leaves, bark, twigs, branches etc are used extensively and their usage in different yajnas have been clearly shown to give different kinds of results.
−
|[[Jan Gonda]]|Vedic Literature <ref name=jago/>}}
+
* Apamarga (अपामार्गः | Prickly chaff flower, Botanical name is Achyranthes aspera) is used in the Rajasuya yajna and performing the "Aparmarga homa' will aid in the destruction of rakshasas.
 +
* Arka (अर्कः | Crown flower plant, Botanical name is Calotropis gigantea ) leaves are used in Chayana homas.
 +
* Ashvattha (अश्वत्थः | Peepul tree, Botanical name is Ficus religiosa) a very sacred tree, is the tree where Maruts and other devatas reside. It is used in Rajasuya yajna and chayana. Its use brings about destruction of enemies and victory to the yajamana.
 +
Similarly many other plants such as Audumbara, Kadira, Sami, Kramuka (used for samidhas in yajnas), Nyagrodha, Palasa, Devadara, Varana etc are used extensively in rajasuya, vajapeya, yajnas and chayana apart from using them to make the seats, yupas, agnihotra vessals, ladles, shankus, rathas and many other things.<ref name=":1" />
  
−
Many ''Aranyaka'' texts enumerate mantras, identifications, etymologies, discussions, myths and symbolic interpretations, but a few such as by sage Arunaketu include hymns with deeper philosophical insights.<ref name=jago/>
+
Animals (forest and domesticated), snakes and birds of may kinds have also found mention in Aranyakas.
  
−
===Contents===
+
=== Comparison of Aranyakas and Brahmanas ===
−
The Aranyakas discuss [[yajna|sacrifice]]s, in the style of the [[Brahmanas]], and thus are primarily concerned with the proper performance of ritual (orthopraxy). The Aranyakas were restricted to a particular class of rituals that nevertheless were frequently included in the Vedic curriculum.
+
Following are the similarities between Aranyakas and Brahmanas with respect to yajnas and yagas mentioned in them.
 +
* Aranyakas, similar to the brahmanas, explain the meanings of words (padartha nirvachana) found in the samhitas, along with vyutpatti (etymology) and hence they are the basis for the construction of various nighantus (dictionaries).<ref name=":1" />
 +
* Aranyakas have ritualistic descriptions similar to the Brahmanas, with symbolism and mysticism.
 +
** Pravargya in Taittiriya Aranyaka (Prapathakas 4 and 5) and Shatapatha Brahmana (Kanda 14)
 +
** Arunaketuka chayana of Taittiriya Aranyaka (Prapathaka 1)
 +
** Kushmanda homa and Brahmayagna in Taittiriya Aranyaka (Prapathaka 2)
 +
** Chaturhota-chiti in Taittiriya Aranyaka (Prapathaka 3)
  
−
The Aranyakas are associated with, and named for, individual Vedic [[shakha]]s.
+
* They have the Vidhi (विधि:) and Arthavada (अर्थवाद:) features like Brahmanas. Like the Brahmanas they also explain, glorify, justify and recommend particular rites as seen in Arthavadas.  
−
*[[Rigveda]]
 
−
**[[Aitareya Aranyaka]] belongs to the Aitareya Shakha of Rigveda
 
−
**[[Kaushitaki]] Aranyaka belongs to the Kaushitaki and Shankhayana Shakhas of Rigveda
 
−
*[[Yajurveda]]
 
−
**[[Taittiriya]] Aranyaka belongs to the Taittiriya Shakha of the Black Yajurveda
 
−
**[[Maitrayaniya]] Aranyaka belongs to the Maitrayaniya Shakha of the Black Yajurveda
 
−
**[[Katha Upanishad|Katha]] Aranyaka belongs to the (Caraka)Katha Shakha of the Black Yajurveda<ref>ed. [[Michael Witzel]], Kaṭha Āraṇyaka, Critical Edition with a translation into German and an introduction. Cambridge: Harvard Oriental Series 2004.</ref>
 
−
**Brihad Aranyaka in the Madhyandina and the Kanva  versions of the White Yajurveda. The Madhyandina version has 9 sections, of which the last 6 are the [[Brihadaranyaka Upanishad]].
 
−
*[[Samaveda]]
 
−
**Talavakara Aranyaka or [[Jaiminiya Upanishad Brahmana]] belongs to the Talavakara or Jaiminiya Shakha of the Samaveda
 
−
**Aranyaka Samhita is not a typical Aranyaka text: rather the Purvarchika of the Samaveda Samhitas has a section of mantras, called the 'Aranyaka Samhita', on which the Aranyagana Samans are sung.
 
−
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 ===
+
* Aranyakas exactly as the brahmanas use etymologies for emphasizing the significance of any particular rite. For Ex Aitareya Aranyaka (2.2.2) in the Mahavrata rite the significance of Prana (प्राण: | Breath) is emphasized.
−
{{Quote box
 
−
|quote  = '''Human beings'''
 
−
<poem>
 
−
But only in human beings is the [[Atman (Hinduism)|Atman]] [soul] obvious,
 
−
for they are equipped with cognition.
 
−
They speak what they have understood.
 
−
They see what they have recognized,
 
−
and know what will exist tomorrow.
 
−
They know of this world and of the other.
 
−
Through that which is mortal, they strive for immortality.
 
−
They are equipped with all this...
 
−
such a human being is an ocean.
 
−
He partakes of everything in the world,
 
−
and still his thoughts go beyond it.
 
−
And even if he were to partake of the other world,
 
−
his thoughts would also go beyond it.
 
−
</poem>
 
−
|source = —'''''Aitereya Aranyaka 2.3.2 – 2.3.3''''', ~1000 BCE<br>Translated by Annette Wilke and Oliver Moebus<ref>{{cite book| author1=Annette Wilke| author2=Oliver Moebus| title=Sound and Communication: An Aesthetic Cultural History of Sanskrit Hinduism|url=https://books.google.com/books?id=KZCMe67IGPkC| year=2011| publisher=Walter de Gruyter|isbn=978-3-11-018159-3| page=399}}</ref>
 
−
|bgcolor=#FFE0BB
 
−
|align  = right
 
−
}}
 
−
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.
 
  
−
The 4th, 5th and 6th chapters of this second Aranyaka constitute what is known as [[Aitareya Upanishad]].
+
* Indirect designation is vastly used in Aranyakas for explaining instances or descriptions related to deities by paroksha vidhana (परोक्षविधानम्). 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 ===
 +
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 aranyavasis (अरण्यवासिनः) 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" /> 
  
−
The third Aranyaka in this chain of Aranyakas is also known as ‘Samhitopanishad’. This elaborates on the various ways – like pada-paatha, krama-paatha, etc. – of reciting the Vedas and the nuances of the ‘svaras’.
+
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 Taittiriya 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  kala (कालः).<ref name=":0" />
  
−
The fourth and the fifth Aranyaka are technical and dwell respectively on the mantras known as ‘MahaanaamnI’ and the yajna known as ‘Madhyandina’.
+
The creation of the universe, the power of the Supreme, Om, atma and the cycle of birth and death are explained in Brhadaranyaka 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 Brahman as are mentioned in this Aranyaka. In this reference the [[Yajnavalkya Maitreyi samvada (याज्ञवल्क्यमैत्रेय्योः संवादः)|Yajnavalkya and Maitreyi samvada]] is often quoted. Brhadaranyaka found in the Shatapatha Brahmana which is highly referred of all Upanishads, is regarded as the Brhadaranyaka-Upanishad also.  
  
−
=== Taittiriya Aranyaka ===
+
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.<ref name=":1" /><ref name=":0" /> 
−
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.
+
== 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>
 +
{| class="wikitable"
 +
|+Available and Lost Aranyakas<ref name=":1" />
 +
!Veda
 +
!Available Aranyakas
 +
!Lost Aranyakas
 +
|-
 +
! rowspan="2" |Rig Veda
 +
|Aitareya Aranyaka
 +
| rowspan="2" |Paingi, Bahvrichi, Asvalayana and Galava Aranyakas
 +
|-
 +
|Kaushitaki/Shankhayana
 +
|-
 +
! rowspan="2" |Krishna Yajurveda
 +
|Taittiriya Aranyaka
 +
| rowspan="4" |Charaka, Svetasvatara, Kathaka, Jabala, Khandikeya, Haridravikara, Tumburu, Ahvarakara, Kankata, Chagaleya Aranyakas
 +
|-
 +
|Maitrayaniya Aranyaka
 +
|-
 +
! rowspan="2" |Shukla Yajurveda
 +
|Madhyandina Brhadaranyaka
 +
|-
 +
|Kanva Brhadaranyaka
 +
|-
 +
!Samaveda
 +
|Talavakara or Jaiminiya-Upanishad Aranyaka
 +
|Bhallavya,  Kalabvya, Raurukya, Shatyayana
 +
|-
 +
!Atharvaveda
 +
| colspan="2" |May have existed but none are presently available
 +
|}
 +
Among them Aitareya Aranyaka, Brhdaranyaka and Taittiriya Aranyaka are most important for 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>
+
== Important Aranyakas ==
−
+
Here we proceed with a brief description of the contents of four important Aranyakas belonging to different vedas.  
−
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.
+
=== Aitareya Aranyaka ===
 +
Aitareya Aranyaka belongs to the Shakala shaka of the Rigveda and it consists of five books each of which is again called Aranyaka (आरण्यकम्). The five books together contain 18 adhyayas (अध्यायाः) subdivided into Kandas (खण्डाः).<ref name=":0" /> There are a few variations about the rshis who gave the Aitareya aranyaka.<ref name=":4" /> 
 +
* '''Mahidasa Aitareya''', who had compiled and expounded the Aitareya Brahmana also expounded the first of the three (books) Aranyakas of the Aitareya Aranyaka. 
 +
* '''Ashvalayana''' expounded the fourth Aranyaka. 
 +
* '''Shaunaka''' compiled the fifth. 
 +
Aitareya Aranyaka says ‘The same Real is worshiped as Uktha (उक्थ) 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''' : The importance of ‘Mahavrata’ (which is a part of the Gavaamayana sattra, described in Aitareya Brahmana), a form of Agnistoma yajna (one of the Haviryajnas). The most important constituent of Mahavrata, is the pressing of soma plant and the chanting of Mahavrata stotra made up of five Samans, and the day it is chanted is called Mahavrata Day.<ref name=":0" /> There are eulogies about Indra getting the power to kill Vrtrasura because of Somapana by conducting Mahavrata.<ref name=":1" /> Because of the power of these mantras, they should not be heard by pregnant women.<ref name=":42" />  
 +
* '''The Second Aranyaka''' : It has six adhyayas of which the first three are about Uktha, and ‘[[Pranavidya (प्राणविद्या)|Pranavidya]]’ – 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. Adhyayas 4 to 6 constitute the Aitareya Upanishad.<ref name=":4" />
 +
* '''The Third Aranyaka''' : It is also known as ‘Samhitopanishad’. This elaborates on the various ways – like samhita, pada-patha (पदपाठ:), krama-patha (क्रमपाठ:), etc. – of reciting the Vedas and the nuances of the svaras (स्वर-s), division of vowels and consonants. It also contains the references of Shakalya and Mandukeya and describes the usage of technical words like निर्भुज (samhita) प्रतृष्ण (pada), sandhi, etc.<ref name=":4" /> 
 +
* '''The Fourth Aranyaka''' : A small aranyaka containing the collection of ‘Mahanamni rchas (महानाम्नी ऋचाः)’ that are chanted on the 5th day of Mahavrata. These are also available in Samaveda.
 +
* '''The Fifth Aranyaka''' : It is devoted to the nishkevalya shastra. This is in sutra style and recited during the afternoon ceremony of the Mahavrata.<ref name=":4" />
  
−
Chapter 3, treats technicalities of several other homas and yajnas.
+
Aitareya Aranyaka presents highest level of adhyatmik thoughts, explains about universality and mentions the vyutpatti or etymology of a large number of rshi names.<ref name=":1" />
  
−
Chapter 4, provides the [[mantras]] used in the [[pravargya]] Shrauta ritual that is considered to be dangerous as it involves heating a specially prepared clay vessel full of milk until it is glowing red.  
+
=== Taittiriya Aranyaka ===
−
It is fairly close to the Kaṭha version.
+
Consists of 10 Prapathakas or Aranas or chapters which are divided into anuvakas (अनुवाकाः).  The first two prapathakas are known as Kathaka (काठकः), 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 (called as Bhadra) discusses the upasana of Arunaketuka fire and Ishtakachayana. Suryopasakas (those who worship Surya) call this Aruna. The practice of chanting these mantras while performing Suryanamaskaras to prevent all diseases is seen in the present days also. This prapathaka also discusses the tattva of Surya, Saptasuryas, formation and nature of a year, seasons.<ref name=":42" />
 +
* Prapathaka 2 (Sahavai) is about five Mahayajnas which include Svadhyaya, the [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]], Yagnopavita dharana vidhi (ceremonially wearing the upavita) and its importance, arghyapradana (offering of water), sandhya and enumerate the mantras for Kushmanda homa.<ref name=":0" /><ref name=":42" />
 +
* Prapathaka 3 (Chitti), contains mantras for Chaturhotra-chiti, Brahmamedha and Purushamedha.
 +
* Prapathaka 4 (Yunjate), provides the mantras used in the pravargya yajna. Here there is a description of Kurukshetra and geographical location of Khandava vana. There is a description of 'Abhichara' mantras also in this section to defeat the enemies.<ref name=":4" />
 +
* Prapathaka 5 (Devavai), contains the brahmana or the explanation of the Pravargya-yajna.
 +
* Prapathaka 6 (Pare), contains the ‘pitṛmedha’ (पितृमेधः) mantras, recited during the rituals for the disposal of the dead body.
 +
* Prapathakas 7 (Shiksha) a grammatical treatise, 8 (Brahmavidya) and 9 (Bhrgu), are the three vallis of the well-known Taittiriya Upanishad.  
 +
* Prapathaka 10 (Narayaniya), is also known as the "Mahanarayana Upanishad" also considered as Khila kanda. The number of anuvakas in this section are varied and scholars have divergent views.<ref name=":4" /><ref name=":0" />
 +
Other important parts of this Aranyaka include
  
−
Chapter 5, treats the Pravargya-yajña in prose discussion (brāhmaṇa style).  
+
The famous Subrahmanya rcha (1.12.3)
−
Again, it is fairly close to the Kaṭha version.
 
  
−
Chapter 6, records the ‘pitṛmedha’ mantras, recited during the rituals for the disposal of the dead body.
+
The description of hell is mentioned. (1.20.1).
  
−
Chapters 7, 8 and 9, are the three vallis of the well-known [[Taittiriya Upanishad]].
+
Four types of waters are mentioned - चत्वारि व अपाम् रूपाणि | मेघो विद्युत स्तनयित्नुर्वृष्टिः || Chatvari va apaam rupaani. Megho vidyut stanayitnurvrishtih (1.24.1)
  
−
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".
+
The yajnopavita (यज्ञोपवीतम् । sacred thread) 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 । ''prasr̥to ha yajñopavītino yajña'' (2.1.1)
  
−
===Katha Aranyaka===
+
Bauddha bhikshus were designated as shramanas (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.
−
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"/>
+
=== Brhadaranyaka of Shukla Yajurveda ===
 +
The 14th section of the Shatapatha Brahmana is called as the Brhdaranyaka of Shukla Yajur veda.
  
−
=== Shankhayana Aranyaka ===
+
Brhadaranyaka of Madhyandina shakha
−
There are fifteen chapters:
 
  
−
Chapters 1–2 deal with the Mahavrata.
+
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 kandas (कण्डाः) and kandikas (कण्डिकाः).  
  
−
Chapters 3–6 constitute the [[Kaushitaki Upanishad]].
+
Brhadaranyaka of Kanva shakha
  
−
Chapters 7–8 are known as a Samhitopanishad.
+
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 yajnas and the main subject matter relates to the soul. Yajnavalkya is the main character of this aranyaka with whom Raja Janaka of Videha engages in adhyatmik discussion. This Upanishad is widely popular and the exhalted image of Brahmavadinis like Gargi and Maitreyi is narrated in it.  
−
 
+
=== Talavakara Aranyaka ===
−
Chapter 9 presents the greatness of Prana.
+
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 ==
−
Chapter 10 deals with the esoteric implications of the Agnihotra ritual. All divine personalities are inherent in the Purusha, just as Agni in speech, Vayu in Prana, the Sun in the eyes, the Moon in the mind, the directions in the ears and water in the potency. The one who knows this, says the Aranyaka, and in the strength of that conviction goes about eating, walking, taking and giving, satisfies all the gods and what he offers in the fire reaches those gods in heaven. (cf.10-1).
 
−
 
 
−
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 13 treats more philosophical matters and says one must first attitudinally discard one’s bodily attachment and then carry on the ‘shravana’, manana and nidhidhyasana and practise all the disciplines of penance, faith, self-control etc.
 
−
 
 
−
Chapter 14 gives just two mantras. One extols the “I am Brahman” mantra and says it is the apex of all Vedic mantras. The second mantra declares that one who does not get the meaning of mantras but only recites vedic chants is like an animal which does not know the value of the weight it carries.
 
−
 
 
−
Chapter 15 gives a long genealogy of spiritual teachers from [[Brahma]] down to Guna-Sankhayana.
 
−
 
 
−
=== 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).
 
−
 
 
−
== Rahasya Brahmanas ==
 
−
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.
 
−
 
 
−
== See also ==
 
−
*[[Brihad-Aranyaka Upanishad]]
 
−
 
 
−
==Notes==
 
 
{{reflist}}
 
{{reflist}}
−
 
+
[[Category:Vedas]]
−
== References ==
 
−
* ''Vaidik Sahitya aur Samskriti ka swarup'' (in Hindi) by Om Prakash Pande. Vishwa Prakashan (A unit of Wylie Eastern) 1994, New Delhi .ISBN 81-7328-037-1
 
−
* ''Aitareya Aranyaka'' – English Translation by [[A. B. Keith]], London 1909
 
−
** [[Arthur Berriedale Keith]], ''The Aitareya Aranyaka: Edited from the manuscripts in the India Office and the Library of the Royal Asiatic Society with introduction, translation, notes, ... unpublished of the Sankhayana Aranyaka'',  Eastern Book Linkers (1995) ISBN 81-86339-14-0
 
−
* Aitareya Aranyaka – A Study . Dr. Suman Sharma. Eastern Book Linkers. New Delhi 1981
 
−
* Taittiriya Aranyaka, with Sayana Bhashya . Anandashram, Pune 1926.
 
−
* B.D. Dhawan. ''Mysticism and Symbolism in Aitareya and Taittiriya Aranyakas'', South Asia Books (1989), ISBN 81-212-0094-6
 
−
* Charles Malamoud, Svādhyāya : récitation personelle du Veda Taittirīya-Āranyaka livre II : texte; traduit et commenté par Charles Malamoud. Paris : Institut de civilisation indienne, 1977
 
−
* Houben, Jan. The Pravargya Brāhmaṇa of the Taittirīya Āraṇyaka : an ancient commentary on the Pravargya ritual; introduction, translation, and notes by Jan E.M. Houben. Delhi : Motilal Banarsidass Publishers, 1991.
 
−
* [[Michael Witzel]], ''Katha Aranyaka : Critical Edition with a Translation into German and an Introduction'', Harvard Oriental Series,  Harvard Department of Sanskrit and Indian Studies (2005) ISBN 0-674-01806-0 (in German)
 
−
* Bhagyalata A. Pataskar, The Kaṭhakāraṇyakam (With text in Devanāgarī, Introduction and translation. New Delhi: Adarsha Sanskrit Shodha Samstha / Vaidika Samshodhana Mandala, 2009.
 
−
 
 
−
==Further reading==
 
−
* [[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).
 
−
 
 
−
==External links==
 
−
*{{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]]
 

Latest revision as of 22:25, 12 March 2020

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 (आरण्यकम्) 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 used by those in grhastha ashrama.[1][2]

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/adhyatmikity-related section).[3] 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 adhyatmikism.[4][5] The Aranyakas form the third part of the Vedas, developed by the rshis 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.[6] 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 Brhadaranyaka Upanishad starts with such analytical mental performance of Ashvamedha Yajna (अश्वमेधयज्ञ:)[7]

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.

Sayana gave the definition आरन्यव्रतरुपं ब्रह्मणम् || āranyavratarupaṁ brahmaṇam. He in his introduction to his commentary on the Aitareya Brahmana writes

ऐतरेयब्राह्मणेऽस्ति काण्डमारण्यकाभिधम् । अरण्य ऐव पाठ्यत्वादारण्यकमितीर्यते ॥ (5)

सत्रप्रकरणेऽनुक्तिररण्याध्ययनाय हि । महाव्रतस्य तस्यात्र हौत्र कर्म विविच्यते ॥ (6)

aitareyabrāhmaṇe'sti kāṇḍamāraṇyakābhidham । araṇya aiva pāṭhyatvādāraṇyakamitīryate ॥ (5)

satraprakaraṇe'nuktiraraṇyādhyayanāya hi । mahāvratasya tasyātra hautra karma vivicyate ॥ (6)

Sayana in the Taittiriya Aranyaka explains [1]

अरण्याध्ययनादेतद् आरण्यकमितीर्यते । अरणये तदधीयीतेत्येवं वाक्यं प्रचक्ष्यते ॥ (Tait. Aran. Bhas. 6)

araṇyādhyayanādetad āraṇyakamitīryate । araṇaye tadadhīyītetyevaṁ vākyaṁ pracakṣyate ॥

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 yajnas are meant for Grhastha (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 rshis 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. [8]

तस्या भर्तुरभिचार उक्तं प्रायश्चित्तं रहस्येषु || (Vash. Dham. Sutr. 4.4)

tasyā bharturabhicāra uktaṁ prāyaścittaṁ rahasyeṣu || (Vash. Dham. Sutr. 4.4)

Contents of Aranyakas

The major contents of the Aranyakas apart from the description of Karma-kanda related yajnas include the 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, thus constitute a natural transition to the Upanishads.

In the Aranyakas we find certain important aspects regarding nature, geographical, historical, social and cultural points. A few of the following such aspects are listed below[8]

देशः || Geographical Locations

In the Aranyakas we find the names of the countries such as Kuru, Panchala, Matsya, Videha, and Kashi. Kurushetra is described as a sacred place where devatas namely Indra, Agni, Soma, Vishnu, and Vishvedevas conducted yajnas, hence is also called as Devayajana (Brha. Aran. 1.1.2).

नद्यः || Rivers

Taittiriya Aranyaka (10.1.13) mentions the names of the rivers Ganga, Yamuna, Sarasvati, Sindhu, Varuna, Gomati, Trishtami, Supartu, Rasa, Shveta, Kubha and Mehamna. Of these Sarasvati river was personified as a devata and worshipped. In the present days, this river has dried up and known to flow underground.

ऋतवः || Rtu-s (Seasons)

The chief among seasons is personified as the Samvatsara (a year). He controls all seasons which follow his orders. Names of seasons mentioned in Aranyakas and the corresponding seasons in the present day are given below.

Seasons according Aranyakas and Present Day
S.No Season name Months acc to Aranyakas[9] Months Acc to Present day
1 Vasanta Madhu and Madhava Chaitra and Vaisakha
2 Grishma Shukra and Suchi Jyeshtha and Ashadha
3 Varsha Nabha and Nabhasya Shravana and Bhadrapada
4 Sharat Isha and Urja Ashveyuja and Kartika
5 Hemanta Saha and Sahasya Margashira and Paushya
6 Shishira Tapa and Tapasya Magha and Phalguna

Of all the seasons the most important is Vasanta, when all yajnas and yagas can be initiated and performed.

धान्यानि || Grains

In the Aranyakas we find the mention of different grains such as - Vrihi (व्रीहिः), Priyangu (प्रियङ्गुः) Mudga (मुद्गः) Masha (माषः) Shyamaka wheat (श्यामकः) Tila (तिलः) Yava (यवः) Anu (अणु) Khalva (खल्वः) Nivara (नीवारः) and Masura (मसूरः). Farmers and tillers used to worship 'Shunasira (शुनासीरः)' a class of devatas. 'Shuna (शुना)' were the devatas who commanded rains and sunlight, while 'Sira (सीरः)' was the hala (plough) devata. Agricultural processes were well described.

क्षीरद्रव्याणि || Milk Products

Cow and cow's milk were considered sacred and worshipped as a form of Bhudevi (earth) and Aditi (mother of devatas) in Aranyakas. Pratidhuk (warm freshly obtained milk), Shruta (boiled milk), Shara (cream on the milk), Dadhi (curds), Mastu (मस्तुः | watery part of the curd, whey), Atanchana (आतञ्चनम् | process of curdling), Navanita (नवनीतम् | butter), Ghrta (घृतम् | ghee), Amiksha (आमिक्षा | mix of boiled and coagulated milk), Vajina (वाजिनम् | scum of curdled milk), Payasya (पयस्या | curds), Prushad (पृषद्), Ajya (आज्यम् | melted or clarified butter), Shanta (षाण्टा) etc are included under the types of milk products mentioned in these texts.

सोमलता || Soma Plant

Soma rasa was the main havis mentioned in Aranyakas considered as the food for devatas, and represents Chandra (moon).

एष वै सोमो राजा देवानामन्नं यच्चन्द्रमाः। eṣa vai somo rājā devānāmannaṁ yaccandramāḥ। (Shat. Brah. 1.6.4.5)[10]

In the hillslopes of Munjavat mountains, these plants are found, with 15 variegated leaves, developing one each till Purnima tithi and thereafter shedding one leaf everyday till Amavasya when it stands as a bare stem. Again it develops the leaves from Amavasya till Purnima tithi. Somarasa is said to lighten the senses, and hence rtviks and the yajamana consume Somarasa during the yajnas. It is bought using gold, clothes, animal hide, a she-goat and milk yielding cows. In its absence Arjuna, Phalguna and Putika (पूतिका) creepers are used.

वृक्षाः || Plants

An interesting account of the usage of plants has been observed in Aranyakas. Many plant leaves, bark, twigs, branches etc are used extensively and their usage in different yajnas have been clearly shown to give different kinds of results.

  • Apamarga (अपामार्गः | Prickly chaff flower, Botanical name is Achyranthes aspera) is used in the Rajasuya yajna and performing the "Aparmarga homa' will aid in the destruction of rakshasas.
  • Arka (अर्कः | Crown flower plant, Botanical name is Calotropis gigantea ) leaves are used in Chayana homas.
  • Ashvattha (अश्वत्थः | Peepul tree, Botanical name is Ficus religiosa) a very sacred tree, is the tree where Maruts and other devatas reside. It is used in Rajasuya yajna and chayana. Its use brings about destruction of enemies and victory to the yajamana.

Similarly many other plants such as Audumbara, Kadira, Sami, Kramuka (used for samidhas in yajnas), Nyagrodha, Palasa, Devadara, Varana etc are used extensively in rajasuya, vajapeya, yajnas and chayana apart from using them to make the seats, yupas, agnihotra vessals, ladles, shankus, rathas and many other things.[8]

Animals (forest and domesticated), snakes and birds of may kinds have also found mention in Aranyakas.

Comparison of Aranyakas and Brahmanas

Following are the similarities between Aranyakas and Brahmanas with respect to yajnas and yagas mentioned in them.

  • Aranyakas, similar to the brahmanas, explain the meanings of words (padartha nirvachana) found in the samhitas, along with vyutpatti (etymology) and hence they are the basis for the construction of various nighantus (dictionaries).[8]
  • Aranyakas have ritualistic descriptions similar to the Brahmanas, with symbolism and mysticism.
    • Pravargya in Taittiriya Aranyaka (Prapathakas 4 and 5) and Shatapatha Brahmana (Kanda 14)
    • Arunaketuka chayana of Taittiriya Aranyaka (Prapathaka 1)
    • Kushmanda homa and Brahmayagna in Taittiriya Aranyaka (Prapathaka 2)
    • Chaturhota-chiti in Taittiriya Aranyaka (Prapathaka 3)
  • They have the Vidhi (विधि:) and Arthavada (अर्थवाद:) features like Brahmanas. Like the Brahmanas they also explain, glorify, justify and recommend particular rites as seen in Arthavadas.
  • Aranyakas exactly as the brahmanas use etymologies for emphasizing the significance of any particular rite. For Ex Aitareya Aranyaka (2.2.2) in the Mahavrata rite the significance of Prana (प्राण: | Breath) is emphasized.
  • Indirect designation is vastly used in Aranyakas for explaining instances or descriptions related to deities by paroksha vidhana (परोक्षविधानम्). For ex : derivation of name of Indra (Aitr. Aran. 2.4.3) and explanation of word Pada (Aitr. Aran. 2.2.2) [2]

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 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 aranyavasis (अरण्यवासिनः) 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).[2]

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 Taittiriya 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 kala (कालः).[2]

The creation of the universe, the power of the Supreme, Om, atma and the cycle of birth and death are explained in Brhadaranyaka 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 Brahman as are mentioned in this Aranyaka. In this reference the Yajnavalkya and Maitreyi samvada is often quoted. Brhadaranyaka found in the Shatapatha Brahmana which is highly referred of all Upanishads, is regarded as the Brhadaranyaka-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.[8][2]

Classification of the Aranyakas

Today only seven Aranyakas are available. There is no Aranyaka which belongs to the Atharvaveda.[5][11]

Available and Lost Aranyakas[8]
Veda Available Aranyakas Lost Aranyakas
Rig Veda Aitareya Aranyaka Paingi, Bahvrichi, Asvalayana and Galava Aranyakas
Kaushitaki/Shankhayana
Krishna Yajurveda Taittiriya Aranyaka Charaka, Svetasvatara, Kathaka, Jabala, Khandikeya, Haridravikara, Tumburu, Ahvarakara, Kankata, Chagaleya Aranyakas
Maitrayaniya Aranyaka
Shukla Yajurveda Madhyandina Brhadaranyaka
Kanva Brhadaranyaka
Samaveda Talavakara or Jaiminiya-Upanishad Aranyaka Bhallavya, Kalabvya, Raurukya, Shatyayana
Atharvaveda May have existed but none are presently available

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

Important Aranyakas

Here we proceed with a brief description of the contents of four important Aranyakas belonging to different vedas.

Aitareya Aranyaka

Aitareya Aranyaka belongs to the Shakala shaka of the Rigveda and it consists of five books each of which is again called Aranyaka (आरण्यकम्). The five books together contain 18 adhyayas (अध्यायाः) subdivided into Kandas (खण्डाः).[2] There are a few variations about the rshis who gave the Aitareya aranyaka.[1]

  • Mahidasa Aitareya, who had compiled and expounded the Aitareya Brahmana also expounded the first of the three (books) Aranyakas of the Aitareya Aranyaka.
  • Ashvalayana expounded the fourth Aranyaka.
  • Shaunaka compiled the fifth.

Aitareya Aranyaka says ‘The same Real is worshiped as Uktha (उक्थ) 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 : The importance of ‘Mahavrata’ (which is a part of the Gavaamayana sattra, described in Aitareya Brahmana), a form of Agnistoma yajna (one of the Haviryajnas). The most important constituent of Mahavrata, is the pressing of soma plant and the chanting of Mahavrata stotra made up of five Samans, and the day it is chanted is called Mahavrata Day.[2] There are eulogies about Indra getting the power to kill Vrtrasura because of Somapana by conducting Mahavrata.[8] Because of the power of these mantras, they should not be heard by pregnant women.[5]
  • The Second Aranyaka : It has six adhyayas of which the first three are about Uktha, and ‘Pranavidya’ – 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. Adhyayas 4 to 6 constitute the Aitareya Upanishad.[1]
  • The Third Aranyaka : It is also known as ‘Samhitopanishad’. This elaborates on the various ways – like samhita, pada-patha (पदपाठ:), krama-patha (क्रमपाठ:), etc. – of reciting the Vedas and the nuances of the svaras (स्वर-s), division of vowels and consonants. It also contains the references of Shakalya and Mandukeya and describes the usage of technical words like निर्भुज (samhita) प्रतृष्ण (pada), sandhi, etc.[1]
  • The Fourth Aranyaka : A small aranyaka containing the collection of ‘Mahanamni rchas (महानाम्नी ऋचाः)’ that are chanted on the 5th day of Mahavrata. These are also available in Samaveda.
  • The Fifth Aranyaka : It is devoted to the nishkevalya shastra. This is in sutra style and recited during the afternoon ceremony of the Mahavrata.[1]

Aitareya Aranyaka presents highest level of adhyatmik thoughts, explains about universality and mentions the vyutpatti or etymology of a large number of rshi names.[8]

Taittiriya Aranyaka

Consists of 10 Prapathakas or Aranas or chapters which are divided into anuvakas (अनुवाकाः). The first two prapathakas are known as Kathaka (काठकः), 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 (called as Bhadra) discusses the upasana of Arunaketuka fire and Ishtakachayana. Suryopasakas (those who worship Surya) call this Aruna. The practice of chanting these mantras while performing Suryanamaskaras to prevent all diseases is seen in the present days also. This prapathaka also discusses the tattva of Surya, Saptasuryas, formation and nature of a year, seasons.[5]
  • Prapathaka 2 (Sahavai) is about five Mahayajnas which include Svadhyaya, the Panchamahayajnas, Yagnopavita dharana vidhi (ceremonially wearing the upavita) and its importance, arghyapradana (offering of water), sandhya and enumerate the mantras for Kushmanda homa.[2][5]
  • Prapathaka 3 (Chitti), contains mantras for Chaturhotra-chiti, Brahmamedha and Purushamedha.
  • Prapathaka 4 (Yunjate), provides the mantras used in the pravargya yajna. Here there is a description of Kurukshetra and geographical location of Khandava vana. There is a description of 'Abhichara' mantras also in this section to defeat the enemies.[1]
  • Prapathaka 5 (Devavai), contains the brahmana or the explanation of the Pravargya-yajna.
  • Prapathaka 6 (Pare), contains the ‘pitṛmedha’ (पितृमेधः) mantras, recited during the rituals for the disposal of the dead body.
  • Prapathakas 7 (Shiksha) a grammatical treatise, 8 (Brahmavidya) and 9 (Bhrgu), are the three vallis of the well-known Taittiriya Upanishad.
  • Prapathaka 10 (Narayaniya), is also known as the "Mahanarayana Upanishad" also considered as Khila kanda. The number of anuvakas in this section are varied and scholars have divergent views.[1][2]

Other important parts of this Aranyaka include

The famous Subrahmanya rcha (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 yajnopavita (यज्ञोपवीतम् । sacred thread) 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 । prasr̥to ha yajñopavītino yajña (2.1.1)

Bauddha bhikshus were designated as shramanas (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.

Brhadaranyaka of Shukla Yajurveda

The 14th section of the Shatapatha Brahmana is called as the Brhdaranyaka of Shukla Yajur veda.

Brhadaranyaka of Madhyandina shakha

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 kandas (कण्डाः) and kandikas (कण्डिकाः).

Brhadaranyaka of Kanva shakha

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 yajnas and the main subject matter relates to the soul. Yajnavalkya is the main character of this aranyaka with whom Raja Janaka of Videha engages in adhyatmik discussion. This Upanishad is widely popular and the exhalted image of Brahmavadinis like Gargi and Maitreyi is narrated in it.

Talavakara 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. ↑ 1.0 1.1 1.2 1.3 1.4 1.5 1.6 1.7 Upadhyaya, Baldev. (1958) Vaidik Sahitya.
  2. ↑ 2.0 2.1 2.2 2.3 2.4 2.5 2.6 2.7 2.8 I. C. Deshpande (1975) Ph. D. Thesis : A Critical Study of the Aranyakas. Savitribai Phule Pune University.
  3. ↑ Sharma, Suman (1981) Aitareya Aranyaka – A Study. New Delhi:Eastern Book Linkers
  4. ↑ Taittiriya Aranyaka with Sayana Bhashya (1926) Pune: Anandashram
  5. ↑ 5.0 5.1 5.2 5.3 5.4 Pt. Suryanarayana Sastry Malladi. (1982) Samskruta Vangmaya Charitra, Volume 1, Vaidika Vangmayam. Hyderabad : Andhra Sarasvata Parishat
  6. ↑ http://indianscriptures.50webs.com/partveda.htm, 6th Paragraph
  7. ↑ http://www.esamskriti.com/essay-chapters/Vedas-and-Upanishads~-A-Structural-Profile-3.aspx, Part c
  8. ↑ 8.0 8.1 8.2 8.3 8.4 8.5 8.6 8.7 Raghunadhacharya, S. B. (1992) Aarshavijnana Sarvasvamu, Volume Three : Aranyakalu. Tirupati: Tirumala Tirupati Devasthanams Press
  9. ↑ Balachandra Rao, S. (2014) Indian Astronomy. Concepts and Procedures. Benguluru : M.P. Birla Institute of Management
  10. ↑ Shatapatha Brahmana (Kanda 1 Adhyaya 6 दर्शोपचारः)
  11. ↑ Dr. Shashi Tiwari (Retd.), Sanskrit Department, Delhi University in Introduction to Aranyakas on Vedic Heritage Portal
Retrieved from ‘https://dharmawiki.org/index.php?title=Aranyaka_(आरण्यकम्)&oldid=123999’