Changes

#The [[Brahmana (ब्राह्मणम्)|Brahmanas]] that contain explanation of Mantras and rituals

#The [[Brahmana (ब्राह्मणम्)|Brahmanas]] that contain explanation of Mantras and rituals

#The [[Aranyaka (आरण्यकम्)|Aranyakas]] that are mystical texts which give philosophical interpretation of the rituals. These are intended for the Vanaprasthas or hermits, who prepare themselves for taking Sanyasa

#The [[Aranyaka (आरण्यकम्)|Aranyakas]] that are mystical texts which give philosophical interpretation of the rituals. These are intended for the Vanaprasthas or hermits, who prepare themselves for taking Sanyasa

#The [[Upanishads (उपनिषदः)|Upanishads]] that discuss meditation, philosophy and spiritual knowledge.

#The [[Upanishads (उपनिषदः)|Upanishads]] that discuss meditation, philosophy and adhyatmik knowledge.

The subject matter of the whole Veda is divided into Karma-Kanda (कर्म खण्ड), Upasana-Kanda (उपासना खण्ड) and Jnana-Kanda (ज्ञान खण्ड). The Karma-Kanda or ritualistic section deals with various yajnas and associated kriyas. The Upasana-Kanda or worship-section deals with various kinds of worship or meditation. The Jnana-Kanda or knowledge-section deals with the knowledge of Brahman. The [[Samhita (संहिता)|Samhitas]] and the [[Brahmana (ब्राह्मणम्)|Brahmanas]] constitute Karma-Kanda; the [[Aranyaka (आरण्यकम्)|Aranyakas]] Upasana-Kanda; and the [[Upanishads (उपनिषदः)|Upanishads]] Jnana-Kanda.<ref name=":42222" /><ref name=":022" />  

The subject matter of the whole Veda is divided into Karma-Kanda (कर्म खण्ड), Upasana-Kanda (उपासना खण्ड) and Jnana-Kanda (ज्ञान खण्ड). The Karma-Kanda or ritualistic section deals with various yajnas and associated kriyas. The Upasana-Kanda or worship-section deals with various kinds of worship or meditation. The Jnana-Kanda or knowledge-section deals with the knowledge of Brahman. The [[Samhita (संहिता)|Samhitas]] and the [[Brahmana (ब्राह्मणम्)|Brahmanas]] constitute Karma-Kanda; the [[Aranyaka (आरण्यकम्)|Aranyakas]] Upasana-Kanda; and the [[Upanishads (उपनिषदः)|Upanishads]] Jnana-Kanda.<ref name=":42222" /><ref name=":022" />  

{{Main|Aranyaka (आरण्यकम्)}} Each of the Vedas are associated with an Aranyaka except Atharvaveda. Usually Aranyakas are present as the concluding part of the Brahmanas, however, due to the non-availability of Aranyakas for Atharvaveda, Upanishads stand as independent works in this veda. Aranyakas and Upanishads are like the ''parishistas'' (appendices) to the Brahmanas.   

{{Main|Aranyaka (आरण्यकम्)}} Each of the Vedas are associated with an Aranyaka except Atharvaveda. Usually Aranyakas are present as the concluding part of the Brahmanas, however, due to the non-availability of Aranyakas for Atharvaveda, Upanishads stand as independent works in this veda. Aranyakas and Upanishads are like the ''parishistas'' (appendices) to the Brahmanas.   

Aranyakas are said to be those texts to be studied by people in their vanaprastha ashrama, living a life of seclusion in the forests.  Subject material of Aranyakas consists of the partly modified versions of yajnas and vratas apart from the spiritual matters. These tattvas and theosophical matters are extensively elaborated in the Upanishads.  Karma and Jnana margas appear to be balanced in the Aranyakas. Upasana (meditation), Brahmavidya along with the Pranavidya (Knowledge of Breath), details of origin of sristi, meditation on Pranava are described elaborately so that the residents of the forest can practice them in the quiet solitude of the forests. The number of Aranyakas was once said to be 130, but now many are lost.<ref name=":42222" /><ref>Dr. Shashi Tiwari, Sanskrit Department, Delhi University on ''[http://vedicheritage.gov.in/aranyakas/ Introduction to Aranyakas]'' in Vedic Heritage Portal</ref>   

Aranyakas are said to be those texts to be studied by people in their vanaprastha ashrama, living a life of seclusion in the forests.  Subject material of Aranyakas consists of the partly modified versions of yajnas and vratas apart from the adhyatmik matters. These tattvas and theosophical matters are extensively elaborated in the Upanishads.  Karma and Jnana margas appear to be balanced in the Aranyakas. Upasana (meditation), Brahmavidya along with the Pranavidya (Knowledge of Breath), details of origin of sristi, meditation on Pranava are described elaborately so that the residents of the forest can practice them in the quiet solitude of the forests. The number of Aranyakas was once said to be 130, but now many are lost.<ref name=":42222" /><ref>Dr. Shashi Tiwari, Sanskrit Department, Delhi University on ''[http://vedicheritage.gov.in/aranyakas/ Introduction to Aranyakas]'' in Vedic Heritage Portal</ref>   

The different brahmanas and Aranyakas associated with different veda shakas are listed in the table below.<ref name=":42222" /><ref name=":022" /><ref name=":0">Raghunathacharya, S. B. (1985) ''Arshavijnana Sarvasvamu, Volume 2 : Brahmanalu (Telugu)'' Tirupati : Tirumala Tirupati Devasthanam</ref>

The different brahmanas and Aranyakas associated with different veda shakas are listed in the table below.<ref name=":42222" /><ref name=":022" /><ref name=":0">Raghunathacharya, S. B. (1985) ''Arshavijnana Sarvasvamu, Volume 2 : Brahmanalu (Telugu)'' Tirupati : Tirumala Tirupati Devasthanam</ref>

===Agamas===

===Agamas===

Agamas are a special class of literature, which include theological treatises and practical manuals of devata aradhana (worship) which have also been handed down through a succession of teachers from the ancient times.<ref>J. Padmamalini, (2015) Ph. D Thesis Titled : ''[http://shodhganga.inflibnet.ac.in/handle/10603/185281 Sri Prasanna Venkateswara Swamy Temple of Appalayagunta An Agamic Study]'' Tirupati : Sri Venkateswara University</ref><ref>S, Veerabhadra.(2016) Ph. D Thesis Titled : ''[http://shodhganga.inflibnet.ac.in/handle/10603/185339 Vishnu Iconography in Andhra During the Vijayanagara period.]'' Tirupati : Sri Venkateswara University.</ref>  However, Agama shastras are not part of the Vedas (which are also called Nigamas), and do not derive their authority directly from the Vedas neither are they antagonistic to Vedas. They are, in fact, vedic in spirit and character and use the veda mantras while performing the services. The Vedas explicitly do not discuss about pratima aradhana (idol worship). Agama texts support the view that Japa, Homa, Dhyana and Archa are the four methods to approach the divine and of these, the Agamas are based on Archa (worship). They describe primarily the procedure and rituals of deity worship, rather lay down the rules for a devata vigraha to be worship-worthy, thus are related to devata vigraha (imagery and iconography) and devalaya nirmana (temple construction).<ref name=":6">Saligrama Krishna Ramachandra Rao. ''[http://ipindiaservices.gov.in/GI_DOC/427/427%20-%20GI%20-%20Agama%20Shastra%20and%20Temple%20Worship%20-%2025-06-2013.pdf Agama Shastra and Temple Worship.]'' Extract from : The agama Encyclopaedia 12 Vols.; Revised Edition of Agama Kosa</ref><blockquote>''The icon and its form, the temple and its structure, the rituals and their details, thus get interrelated.'' <ref name=":6" /></blockquote>They also give elaborate details about ontology and cosmology, liberation, devotion, meditation, philosophy of Mantras, mystic diagrams, charms and spells, temple-building, image-making, domestic observances, social rules, public festivals, etc.<ref name=":022" />

Agamas are a special class of literature, which include theological treatises and practical manuals of devata aradhana (worship) which have also been handed down through a succession of teachers from the ancient times.<ref>J. Padmamalini, (2015) Ph. D Thesis Titled : ''[http://shodhganga.inflibnet.ac.in/handle/10603/185281 Sri Prasanna Venkateswara Swamy Temple of Appalayagunta An Agamic Study]'' Tirupati : Sri Venkateswara University</ref><ref>S, Veerabhadra.(2016) Ph. D Thesis Titled : ''[http://shodhganga.inflibnet.ac.in/handle/10603/185339 Vishnu Iconography in Andhra During the Vijayanagara period.]'' Tirupati : Sri Venkateswara University.</ref>  However, Agama shastras are not part of the Vedas (which are also called Nigamas), and do not derive their authority directly from the Vedas neither are they antagonistic to Vedas. They are, in fact, vedic in spirit and character and use the veda mantras while performing the services. The Vedas explicitly do not discuss about pratima aradhana (murti or vigraha worship). Agama texts support the view that Japa, Homa, Dhyana and Archa are the four methods to approach the divine and of these, the Agamas are based on Archa (worship). They describe primarily the procedure and rituals of deity worship, rather lay down the rules for a devata vigraha to be worship-worthy, thus are related to devata vigraha (imagery and iconography) and devalaya nirmana (temple construction).<ref name=":6">Saligrama Krishna Ramachandra Rao. ''[http://ipindiaservices.gov.in/GI_DOC/427/427%20-%20GI%20-%20Agama%20Shastra%20and%20Temple%20Worship%20-%2025-06-2013.pdf Agama Shastra and Temple Worship.]'' Extract from : The agama Encyclopaedia 12 Vols.; Revised Edition of Agama Kosa</ref><blockquote>''The icon and its form, the temple and its structure, the rituals and their details, thus get interrelated.'' <ref name=":6" /></blockquote>They also give elaborate details about ontology and cosmology, liberation, devotion, meditation, philosophy of Mantras, mystic diagrams, charms and spells, temple-building, image-making, domestic observances, social rules, public festivals, etc.<ref name=":022" />

Agama is essentially a tradition (congregational, worship carried out in full public view) and Tantra is a technique (individualistic, carried out in quiet privacy, with self discipline and intensity), but both have similar ideology. Temple worship includes both Agama and Tantric worship sequences; several of them involving the devotees, while the tantric sequences are conducted by priests in the sanctum sanctorum away from public gaze.  Agama worship methods of devatas include the rituals (Tantras), verbal chanting (Mantras) and through symbolic charts (Yantras). All the Agamas deal with 4 padas   

Agama is essentially a tradition (congregational, worship carried out in full public view) and Tantra is a technique (individualistic, carried out in quiet privacy, with self discipline and intensity), but both have similar ideology. Temple worship includes both Agama and Tantric worship sequences; several of them involving the devotees, while the tantric sequences are conducted by priests in the sanctum sanctorum away from public gaze.  Agama worship methods of devatas include the rituals (Tantras), verbal chanting (Mantras) and through symbolic charts (Yantras). All the Agamas deal with 4 padas   

# Jnana (Knowledge) includes the theological and spiritual aspects

# Jnana (Knowledge) includes the theological and adhyatmik aspects

# Yoga (Meditation) for mental discipline

# Yoga (Meditation) for mental discipline

# Kriya (Esoteric Ritual) lays the rules for temple construction and pratishta (consecration of deity)

# Kriya (Esoteric Ritual) lays the rules for temple construction and pratishta (consecration of deity)