The Aranyakas (/ɑːˈrʌnjəkəz/; Sanskrit: आरण्यक; IAST: āraṇyaka) are a part of the ancient Indian Vedas concerned with the meaning of ritual sacrifice, composed in about 700 BC. They typically represent the later sections of the Vedas, and are one of many layers of Vedic texts. The other parts of the Vedas are the Samhitas (benedictions, hymns), Brahmanas (commentary), and the Upanishads (spirituality and abstract philosophy).

Aranyakas describe and discuss rituals from various perspectives; some include philosophical speculations. For example, the Katha Aranyaka discusses rituals connected with the Pravargya. The Aitareya Aranyaka includes explanation of the Mahavrata ritual from ritualisitic to symbolic meta-ritualistic points of view. Aranyakas, however, neither are homogeneous in content nor in structure. Aranyakas are sometimes identified as karma-kanda (कर्मकाण्ड), ritualistic action/sacrifice section, while the Upanishads are identified as jnana-kanda (ज्ञानकाण्ड) knowledge/spirituality section. In an alternate classification, the early part of Vedas are called Samhitas and the ritualistic commentary on the mantras and rituals are called the Brahmanas which together are identified as the ceremonial karma-kanda, while Aranyakas and Upanishads are referred to as the jnana-kanda.

In the immense volume of ancient Indian Vedic literature, there is no absolute universally true distinction between Aranyakas and Brahmanas. Similarly, there is no absolute distinction between Aranyakas and Upanishads, as some Upanishads are incorporated inside a few Aranyakas. Aranyakas, along with Brahmanas, represent the emerging transitions in later Vedic religious practices. The transition completes with the blossoming of ancient Indian philosophy from external sacrificial rituals to internalized philosophical treatise of Upanishads.

"Aranyaka" (āraṇyaka) literally means "produced, born, relating to a forest" or rather, "belonging to the wilderness". It is derived from the word Araṇya (अरण्य), which means "wilderness".

Several theories have been proposed on the origin of the word Aranyaka. Originally, as per Oldenberg (1915), it meant dangerous texts to be studied in the wilderness (Taitt. Ar. II). A later, post-Vedic theory holds that these texts were meant to be studied in a forest, while the other holds that the name came from these being the manuals of allegorical interpretation of sacrifices, for those in Vanaprastha (retired, forest-dwelling) stage of their life, however the Vanaprastha Ashrama came into existence only well after that of the Sanyasin (Sprockhoff 1976), according to the historic age-based Ashrama system of human life. Four Ashrams consist of Brhmacharya up to 25 years for learning and grooming for life; Gruhastha from 26 to 50 years for marriage and worldly activities; Vanaprastha from 51 to 75 when person/couple retire from active family/social life and devote time in religious, philosophical pursuit. It is so named after Vana-Forest life by moving to the forest. From 75 till end of life person lives life of an ascetic, contemplating on supernatural, pure philosophy, accepting whatever is available for sustaining the life. It is mostly in helping the society in whatever manner possible, giving benefit of long experience and knowledge accumulated during the lifetime.

Taittiriya Ar. 2 says, "from where one cannot see the roofs of the settlement", which does not indicate a forested area.

Aranyakas are diverse in their structure. Jan Gonda summarizes:

The structure of the Aranyakas is as little homogenous as their contents. Some portions have the character of a Samhita, others of a Brahmana, others again of a Sutra, according to the material that, varying from Veda to Veda, and from school to school, was collected in an Aranyaka corpus. Linguistically and stylistically also, these works form a transition between the Brahmanas proper and the speculative literature that follows them and develops part of the ideas and lines of thought which are characteristic of them.