Period of Āraṇyaka (lectured by Mr. Udita Garusiṅgha) 2011

           We have seen that in the period of Veda there are four Vedic texts. In addition to these four Vedas, in the period of Brāhmaṇa there were compiled also Brāhmaṇa texts. They are like commentaries to the Vedic texts. As we know, the last phase is called as Upaniṣad period. Between the Upaniṣad and Brāhmaṇa period, there was another period called Āraṇyaka. During the period of Āraṇyaka there emerged Āraṇyaka literature. Now it can be mentioned that the texts that originated at the time of Āraṇyaka may be known as 'Āraṇyaka literature'. These Āraṇyaka texts must be considered as a gradual development of Veda and Brāhmaṇa literature.

                                                               The period of Veda              Brāhmaṇa                                            Āraṇyaka

                                                               Ṛg Veda                                 Aitareya brāhmaṇa                             Aitareya āraṇyaka
                                                                                                                Kauṣataka brāhmaṇa                         Cauṣataka āraṇyaka
                                                              Yajur Veda                            Taitareya brāhmaṇa                           Taitareya āraṇyaka
                                                                                                                Śatapata brāhmaṇa                            Śatapata āraṇyaka
                                                              Sāma Veda                            Kānḍya brāhmana                              Chāndogya āraṇyaka       

                There can be seen the origin of path to philosophy. The Āraṇyaka period comes in between the Brāhmaṇa priestly literature and Upaniṣad literature, which was a mixture of Āryan and Anāryan concept. In this period there is no evidence or even description of sacrifices and their rules including the conditions that were there. But there is information on mysticism and symbols of yoga. It is called Āraṇyaka literature because it contained esoteric doctrine which should be learned in the forest.

                In this period there were accepted four periods of live (āśrama): (1) brahmacārī, (2) gṛhasta, (3) vanaprasta and (4) sanyāsī.

The third āśrama is called vanaprasta . It means 'forest hermit practices'. It is believed that in the period of āraṇyaka this forest hermit practices developed among the people. In this period there could be seen the practice of yoga and some people also had accepted the concept of Saṃsāra.
                                                                                                                                                                 
                There was a Vedic belief that one would be born once more after death. As a result of the development of this idea there arose the concept of death and birth happening again and again. These kinds of acceptance were based on reasoning and mere belief, while unproved empirically. The concept of rebirth was recorded in Ālāhanasūtra of Ṛg Veda for the first time. This concept of rebirth passing through the period of Āraṇyaka, developed in the Upaniṣad period into the concept of Saṃsāra. The practice of yoga doesn’t belong to the period of Vedic literature. But the munis practicing yoga are seldom found in the Vedic literature. The Vedic poets express disgust as well as wonder at muni. There is a mention of ṛṣi moving in the space, clothed in dirty clothes with long-hair. This concept of muni or ṛṣi represents the period of Āranyaka in the Vedic literature. The Brahmins have not given a place to yoga practice as they did not accept it. There was a big difference between the ascetic life and the luxury life of the Brahmins. This age (Āranyaka period) considered the renunciation of worldly life and entering forest-life as better than the worldly life and sacrificial activities. This practice of yoga could be seen especially among the native people, even though a new civilization arose with the mixture of Āryans and Anāryans. The Āryans also practiced yoga.

                This becomes clear from the vanaprasta stage of the four āśramas and the searching of the esoteric meaning of the yāga by Āraṇyaka munis. By developing this yoga practice they entered to the path of knowledge (ñāṇamārga). The nature philosophy and thought which are seen in Upaniṣad period is the final fruit of the knowledge discovered by practicing yoga in the Āraṇyaka period.

Inquisitiveness into religious and philosophical thoughts, criticism of them and new interpretations can be seen in this Āranyaka period as well. Thus there were attempts to reveal the mysteries of the world and the beings.

          In this Āraṇyaka period Khattiyas (Kṣātriya) (ruling class) were turning to yoga practice rather than the Brahmin priests. Those people who practiced yoga (ñānamārga) paid their attention to realistic knowledge through philosophy. Those meditators doubted the yāga practices. In the Āraṇyaka period there can be seen the weakening of the belief in gods. Offerings to Brahmins decreased. These munis who practiced yoga organized thus a special tradition and clearly separated from the Brahmin tradition. They searched for knowledge by giving first place to the yoga practices. There can be seen debates and controversies with Brahmins very often in that period.