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Here below are a few distinctions between Shrauta, Grhya and Dharmasutras.  

Here below are a few distinctions between Shrauta, Grhya and Dharmasutras.  

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|+Shrautasutras, Grhyasutras and Dharmasutras- Contrasting Points<ref name=":0" />

|+Shrautasutras, Grhyasutras and Dharmasutras- Contrasting Points<ref name=":0" /><ref name=":3">Kane, Pandurang Vaman. (1930) ''History of Dharmasastra (Ancient and Medieval Religious and Civil Law), Volume 1.'' Poona : Bhandarkar Oriental Research Institute. (Pages 1-13)</ref>

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!Shrautasutras

!Shrautasutras

|1

|1

|They describe major yajnas (Shrauta) extending to days involving extensive procedures.

|They describe major yajnas (Shrauta) extending to days involving extensive procedures.

|They deal with simple domestic ceremonies of the daily life.

|They deal with simple domestic ceremonies (grhya yajnas) of the daily life.

|They explain the social life of a person

|They do not discuss yajnas but elaborate about the conduct, ethics and justice among other things based on the earlier two sutras

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|2

|They are related to the yajna karmas in the respective veda shakas

|They are related to the yajna karmas in the respective veda shakas

|They are confined to the customs and conventions of their respective veda shakas and to a certain extent communities  

|They are confined to the customs and conventions of their respective veda shakas and to a certain extent communities  

|They include broader views of the whole society across veda shakas and communities

|They include broader views of the whole society across veda shakas and communities

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|3

|These pertain to the activities in  society, public life of a person  

|These pertain to the activities in  society, public life of a person  

|These pertain to the private life and family structure

|These pertain to the private life and family structure

|These sutras codify rules and customs to prevail in the interactions between family and society.

|These sutras codify rules and customs to prevail in the interactions between family and society.

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|2

|4

|Involve three or more fires - [[Tretagni (त्रेताग्निः)|tretagni]]

|Involve three or more fires - [[Tretagni (त्रेताग्निः)|tretagni]]

|Involves single grhya fire.

|Involves single grhya fire.

|No fires are involved

|No fires are involved

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|3

|5

|Services of a number of rtviks - upto sixteen for Somayajna, are exclusively required.

|Services of a number of rtviks - upto sixteen for Somayajna, are exclusively required.

|They are performed by the grhastha himself, or by his representatives namely his wife, son, student or in some instances a [[Rtvik (ऋत्विक्)|rtvik]].

|They are performed by the grhastha himself, or by his representatives namely his wife, son, student or in some instances a [[Rtvik (ऋत्विक्)|rtvik]].

|They are not ceremonies as such and involve the moral, social and political spheres of a person or community as a reference

|They are not ceremonies as such and involve the moral, social and political spheres of a person or community as a reference

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|4

|6

|Offering of Soma is exclusively restricted to Shrauta yajnas

|Offering of Soma is exclusively restricted to Shrauta yajnas

|Grhyayajnas do not involve the usage of Soma rasa or plant.

|Grhyayajnas do not involve the usage of Soma rasa or plant.

|Soma is not involved in this segment

|Soma is not involved in this segment

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|5

|7

|Shrauta yajnas are very rarely performed in the present day.

|Shrauta yajnas are very rarely performed in the present day.

|Grhyayajnas are common in the present days if not widely followed  

|Grhyayajnas are common in the present days if not widely followed  

|Dharmasutras are the backbone of the society and preserve the traditional lifestyle

|Dharmasutras are the backbone of the society and preserve the traditional lifestyle

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|6

|8

|Scope is limited to Shrauta karmas.

|Scope is limited to Shrauta karmas.

|Scope is broader, including Shrauta and Grhaya karmas.

|Scope is broader, including Shrauta and Grhaya karmas.

|Scope is extensive inclusive of the global communities

|Scope is extensive inclusive of the global communities

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|}

Certain Shrauta and Grhyasutras clearly indicate their composition by a single author without any doubt. They are Shankhayana, Asvalayana, Baudhayana, Bhradvaja, Apastamba, Hiranyakeshi, Manava, Jaimini, Varaha and Varaha; where the authorship of both types of Sutras is ascribed by native tradition to a single teacher whose name is borne by both types of the Sutras. This can be ascertained by the facts such as cross-references to the Shrautasutra and a close agreement of the Sutras on both the vaidika yajnas and grhyayajnas, in language and style is observed in such cases.  

Certain Shrauta and Grhyasutras clearly indicate their composition by a single author without any doubt. They are Shankhayana, Asvalayana, Baudhayana, Bhradvaja, Apastamba, Hiranyakeshi, Manava, Jaimini, Varaha and Varaha; where the authorship of both types of Sutras is ascribed by native tradition to a single teacher whose name is borne by both types of the Sutras. This can be ascertained by the facts such as cross-references to the Shrautasutra and a close agreement of the Sutras on both the vaidika yajnas and grhyayajnas, in language and style observed in them.  

== Shrauta and Grhyasutras ==

== Shrauta and Grhyasutras ==

== Grhyasutras and Dharmasutras ==

== Grhyasutras and Dharmasutras ==

In the whole body of Kalpasutras, as a rule, Dharmasutras follow the Grhyasutras of their respective veda shakas. The Baudhyana, Apastamba, Hiranyakeshi, and Vaikhanasa Grhyasutras have their respective Dharmasutras that follow them. The other Grhyas have no Dharmasutras to follow them. It is debatable whether each Grhya possessed a Dharmasutra belonging to one particular shaka or if Dharmasutras were composed only in a few shakas of the Kalpas.  

In the whole body of Kalpasutras, as a rule, Dharmasutras follow the Grhyasutras of their respective veda shakas. The Baudhyana, Apastamba, Hiranyakeshi, and Vaikhanasa Grhyasutras have their respective Dharmasutras that follow them. The other Grhyas have no Dharmasutras to follow them. It is debatable whether each Grhya possessed a Dharmasutra belonging to one particular shaka or if Dharmasutras were composed only in a few shakas of the Kalpas.

 

Undeniably the primary differentiating feature of the Dharmasutras from the Grhyasutras is that they cover a wider range of subjects which are by no means confined to the limits of any particular veda shaka to which the sutras belong to.  

Grhyasutras include the following topics which are elaborate in the Dharmasutras : Domestic fire, Grhyayajnas, yajnas involving cooked food, marriage, pumsavana, jatakarma, upanayana and other samskaras, rules for students, snatakas and anadhyayana, shraddha and offerings, madhuparka. Dharmasutras also contain rules on some of the above topics such as marriage and samskaras, Brahmacharya, snataka etc. While both of them contain similar topics, for example, duties of a Brahmachari are meagerly dealt with in grhyasutras as compared with the corresponding dharmasutra. Some sutras are common to both grhya and dharmasutras. Again the are points of difference between the dharmasutras and Smrtigranthas such as Yajnavalkya smrti and Manusmrti which will be discussed in Smrtis.<ref name=":3" />

== References ==

== References ==

[[Category:Vedangas]]

[[Category:Vedangas]]

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