A History of Indian Literature v1.c8.s8.33

v1.c8.s8.33

[As Vedānta or "Veda-end," the Āraṇyakas, as well as the older Upaniṣads, belong to the various Vedic schools; they form, in fact, only component parts of the Brāhmaṇas. Thus an Aitareya-Āraṇyaka, in which the Aitareya-Upaniṣad is included, is tacked on to the Aitareya-Brāhmaṇa of the Ṛg-veda. The Kauṣītaki-Brāhmaṇa, which also belongs to the Ṛg-veda, ends with the Kauṣītaki-Āraṇyaka, of which the Kauṣītaki-Upaniṣad (also called the Kauṣītaki-Brāhmaṇa-Upaniṣad) forms only a part.¹ In the Black Yajurveda the Taittirīya-Āraṇyaka² is only a continuation of the Taittirīya-Brāhmaṇa, and the conclusion of the Āraṇyaka is formed by the Taittirīya-Upaniṣad and the Mahā-Nārāyaṇa-Upaniṣad. In the great Śatapatha-Brāhmaṇa of the White-Yajurveda, the first third of Book XIV is an Āraṇyaka, while the end of the book is formed by the greatest and most important of all Upaniṣads, the Bṛhadāraṇyaka-Upaniṣad. The Chāndogya-Upaniṣad, the first section of which is nothing but an Āraṇyaka, belongs to a Brāhmaṇa of the Sāmaveda—probably the Tāṇḍya-Mahā-Brāhmaṇa. The so-called Jaiminīya-Upaniṣad-Brāhmaṇa³ is an Āraṇyaka of the Jaiminīya- or Talavakāra-school of the Sāmaveda, and the Kena-Upaniṣad, also called Talavakāra-Upaniṣad, forms a part of it.