The Studies in The Aranyakas
Book Details
Author(s)Dr. Mrs. Bhagyalata Pataskar
ISBN / ASINB008RY6NQ6
ISBN-13978B008RY6NQ6
MarketplaceFrance 🇫🇷
Description
Pages: 644
Preface
The Aranyaka is less studied subject. In fact neglected one to certain extent. It occupies certain position in the history of Vedic literature as well as in the history of Vedic philosophy. However in both of these areas it is just described as the transit period and that is all. To describe in the terms of marks or pages, it is given only 10/15 marks treatment or 8/10; ages treatment.
Normally the scholars maintain that the certain works are called Aranyaka, because they deal with particular topics such as philosophy, mystic explanations, symbolic representation of the ritual etc. i.e. the topics normally not befitting to be discussed in the warm sweet home and hence are supposed to be studied away from the public places and hence in the forest. Therefore it is the content of assumed that the Aranyaka serves a link between Brahmana and Upanisad. How the Aranyaka-s do this, needs to be explained satisfactorily.
I find one more important aspect of the Aranyaka-s, which I call the inwardization of the ritual. This is the contribution of the Aranyaka-s to the history of Indian Philosophy. I have elaborately dealt with this topic in my article. Here I would like to present a few points.
(a) The yajna we find in the Brahmana is in gross form, depending on the external material. It is Aranyaka-s that visualized macro and micro aspect of the yajna. It should be specially noted that the Atharvaveda which is on the perifery of the Srauta yajna has no Aranyaka although the Atharvaveda Samhita has philosophical hymns and number of the Upanisad-s belonging to Atharvaveda is considerably higher. To me it seems that when there is less ritual there is no scope for the Inwardization of the ritual.
(b) The Idea of Philosophizing the Yajna is the novel one that gave new dimension to the concept of the Yajna i.e. a com
Preface
The Aranyaka is less studied subject. In fact neglected one to certain extent. It occupies certain position in the history of Vedic literature as well as in the history of Vedic philosophy. However in both of these areas it is just described as the transit period and that is all. To describe in the terms of marks or pages, it is given only 10/15 marks treatment or 8/10; ages treatment.
Normally the scholars maintain that the certain works are called Aranyaka, because they deal with particular topics such as philosophy, mystic explanations, symbolic representation of the ritual etc. i.e. the topics normally not befitting to be discussed in the warm sweet home and hence are supposed to be studied away from the public places and hence in the forest. Therefore it is the content of assumed that the Aranyaka serves a link between Brahmana and Upanisad. How the Aranyaka-s do this, needs to be explained satisfactorily.
I find one more important aspect of the Aranyaka-s, which I call the inwardization of the ritual. This is the contribution of the Aranyaka-s to the history of Indian Philosophy. I have elaborately dealt with this topic in my article. Here I would like to present a few points.
(a) The yajna we find in the Brahmana is in gross form, depending on the external material. It is Aranyaka-s that visualized macro and micro aspect of the yajna. It should be specially noted that the Atharvaveda which is on the perifery of the Srauta yajna has no Aranyaka although the Atharvaveda Samhita has philosophical hymns and number of the Upanisad-s belonging to Atharvaveda is considerably higher. To me it seems that when there is less ritual there is no scope for the Inwardization of the ritual.
(b) The Idea of Philosophizing the Yajna is the novel one that gave new dimension to the concept of the Yajna i.e. a com
