Talk:Aranyakas

By Swami Harshananda

Aranyakas ‘forest treatises’

Each of the four Vedas, the basic scriptures of Hinduism, is generally divided into four parts: the Samhitā, the Brāhmaṇa, the Āraṇyaka and the Upaniṣad.

The Sariihitās are collections of Vedic hymns. The Brāhmaṇas are treatises written in prose, dealing with the conduct of sacrifices and other rites associated with them. The Upaniṣads deal with philosophical truths and esoteric wisdom.

The Āraṇyakas form a link between the ritualism of the Brāhmaṇas and the philosophy of the Upaniṣads. Whether they really represent a transitional phase of thought, is difficult to decide since the Araṇyakas and the Upaniṣads have almost fused into one another.

Hindu tradition connects the four āśramas (stages of life) with the four divisions of the Vedas. The brahmacārin (student of the Vedas) is expected to memorise the Samhitā and know the application of the mantras contained therein, in the various rites and ceremonies. The gṛhastha (householder) is guided by the Brāhmaṇas in the performance of the numerous sacrificial rites. The vānaprasthin (forest recluse) is advised to contemplate on the ritual as symbolic of higher philosophic truths. The samnyāsin (monk) is to meditate upon the fundamental spiritual truths until he directly perceives them.

This traditional linking of the four āśramas with the four parts of the Vedas can perhaps give us an idea about the basis of the Araṇyaka thought. Due to the physical infirmity brought on by old age and since the accessories and articles needed for the Vedic rites are not easily procurable in the forest, the vānaprasthin will be hard put to continue them. Moreover, battling with the various vicissitudes of life, will have brought on enough mellowness and wisdom that will make him receptive to philosophic speculations. However, the attachment to the rites and the eagerness to reap the promised fruits will still be lingering in the mind due to the long association with the deep involvement in those rites. Hence contemplation on the various aspects and stages of those rites as symbols of cosmic truths will be the best exercise for him, conducive to his ultimate spiritual welfare. This is exactly what the Āraṇyakas have done. In fact, the famous Brhadāranyaka Upanisad begins with one such contemplation. Hence they are often classified as ‘Upāsanākāṇda’ (section dealing with meditations) as opposed to the ‘Karmakāṇda’ (section dealing with the rituals, i.e., Samhitās and Brāhmaṇas) and leading progressively to ‘Jṅānakāṇḍa’ (section dealing with spiritual knowledge, viz., the Upaniṣads).

The extant Āraṇyakas of the four Vedas may be listed as follows:

Rgveda:

Aitareya Āranyaka, Śāñkhyana Āran-yaka (sometimes called Kausītaki Āranyaka also).

Sukla Yajurveda:

Brhadāranyaka (the earlier part of the Satapatha Brāhmana, the later part being the Upanisad).

Krsna Yajurveda:

Taittirīya Āranyaka, Maitrāyanīya Āranyaka.

Sāmaveda:

Last part of the Tāndya-mahā-brāhmana (also known as Pañcavirhśa-brāhmana), Talavakāra Āranyaka.

Atharvaveda:

No Araṇyaka is available.

(For details, see under the respective titles.)

References

* The Concise Encyclopedia of Hinduism, Swami Harshananda, Ram Krishna Math, Bangalore