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Added content about Sulbasutras and reference
! rowspan="3" |Krishna Yajurveda
|Baudhayana (बौधायनः)(Author Rshi Baudhayana), Apastamba (आपस्तम्बः)(Author Rshi Apastamba), Hiranyakeshi (हिरण्यकेशी), Vaikhanasa, Bharadvaja, Varaha (वाराहः)
|Baudhayana, Apastamba, Hiranyakeshi, Bharadvaja
|Baudhayana, Apastamba, Hiranyakeshi
|Baudhayana, Apastamba, Hiranyakeshi, Vadhula (वाधूलः)Varaha (वाराहः)
|Manava, Maitreyi (मैत्रेयी)Maitrayana
|These pertain to the activities in societyrituals associated with societal welfare, public life of a person |These pertain to the rituals related to the household - private life and family structure|These sutras codify rules and customs (duties and general code of conduct) to prevail in the interactions between family and society.
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. Moreover, the outlook of the Grhyasutras is limited to the customs and conventions of their respective schools confining themselves principally to the various events of domestic life.<ref name=":0" /><ref name=":3" />
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" /> == Sulbasutras ==One of the prime occupations of the vedic people, performing yajnas, required altars or yajna-vedis of prescribed shapes and sizes. Sulbasutras came into existence by recognizing the fact that manuals would be of immense help in constructing such altars. These texts were primarily to assist the adhvaryus in the construction of altars designed for the performance of a variety of yajnas. Thus Sulbasutras are associated with Shrautasutras. Chiti (चितिः) or fire altars are of two types, based on their usage in * नित्यकर्म - daily ritual * काम्यकर्म - intended for specific wish fulfilmentChitis are platforms constructed of burnt bricks and mud mortar. The different chitis ranges in their shapes and were used for specific wish fulfilling purpose. Altars had multiples of five layers, with 200 bricks in each layer. The number of bricks used is 1000, 2000 and 3000 depending on the type of altar. They are of different shapes. A few of them include* प्रौगचितिः - isosceles triangle* उभयतः प्रौगचितिः - rhombus* रथचक्रचितिः - chariot wheel* द्रोणचितिः - a particular type of vessel/water jar* कूर्मचितिः - tortoise shaped* श्येनचितिः - bird or falcon shapedMeasurements were based on the performer and not standardized. The Shrauta yajnas involve vedis or kundas into which the tretagnis are kindled. They are in simple circular, semi-circular and rectangular shapes. These examples show that the purpose for which the geometry got developed in the context of construction and transformation of planar figures. These texts shed light from the viewpoint of development of mathematics in the antiquity, particularly the use of arithmetic, algebra besides geometry. The different chitis not only speak of aesthetic sense, but also of creativity and ingenuity of the authors of Sulbasutras to work with several constraints both in terms of area and volume.<ref>Prof. K. Ramasubramaniam's Lectures - ''Vedas and Sulbasutras, Parts 1 and 2''</ref>
== References ==
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