In Indian philosophy, this process of internalization becomes important in the third stage of life known as vanaprashtha or aranyaka
. In this stage, a person has become a forest dweller, and one's spiritual practice consists of meditation and symbolic worship rather than participation in temple rituals.
(3) Aitreya Aranyaka
5.5.3 as quoted in Frits Staal, `The Concept of Scripture in the Indian Tradition', in Mark Juergensmeyer and Gerald Barrier (eds), Sikh Studies (Berkeley: Berkeley Religious Studies Series, 1979), pp.
(Sanskrit: "Book of the Forest") Any of a number of texts that constitute a later development of the Brahmanas, or expositions of the Vedas, which were composed in India about 900-700 BC.
: Critical Edition with a Translation into German and an Introduction.
It is in the late Vedic text, the Taittiriya Aranyaka
(2.14), which gives two occasions for anadhyaya: when one's body is impure (asuci) and when the place of recitation is impure.
BODEWITZ, HENK, Kausitaki Upanisad: Translation and Commentary with an Appendix, Sankhayana Aranyaka
The one that has been discussed more widely is found in Brhad Aranyaka
Upanisad (1) (BAU) 6.2, Chandogya Upanisad (ChU) 5.3-10, and Kausitaki (Brahmana) Upanisad (KU) 1.
van Buitenen, The Pravargya: An Ancient Indian Iconic Ritual Described and Annotated (Poona: Deccan College, 1968); Stella Kramrisch, "The Mahavira Vessel and the Plant Putika," JAOS 95 (1975): 222- 35; Jan Houben, The Pravargya Brahmana of the Taittiriya Aranyaka
(Delhi: Motilal Banarsidass, 1991), 21-25 (esp.
Cf., e.g., the introductory "peace-invocation": "Adoration to speech, the spoken and the unspoken...," and the prayer in the avakasa mantras: "confer on us speech, born of tapas and devoted to the gods." The "initiatory" character of the Pravargya is further evident from, among other things, restrictions on teaching and performing the Pravargya (e.g., SB 220.127.116.11, 18.104.22.168), its place in aranyaka
sections (so with the Kathas and Taittiriyakas and in the SB), the reference to an unidentified doctrine called madhu in relation with the Pravargya (KathA 3.226; SB 14.1.l.18ff., 22.214.171.124).
Other fashions in which the vedic texts explain the inner agnihotra as a continuous, uninterrupted sacrifice are found in the Aitareya Aranyaka
(Keith 1909: 257) and Kausitaki Upanisad 2.5 (Hume 1921: 310); see also the Pranagnihotra Upanisad (Varenne 1960).