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*वैदिकविधानज्ञापकेशास्त्रभेदे स चाश्वलायनापस्तम्बबौधायनकात्यायनादि-सूत्रात्मकः। vaidikavidhānajñāpakeśāstrabhede sa cāśvalāyanāpastambabaudhāyanakātyāyanādi-sūtrātmakaḥ  | (Vachaspatyam)<ref>Vachaspatyam [https://sa.wiktionary.org/wiki/%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA#%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D Link for Kalpa Definition]</ref> Kalpa is defined as the (set of) sutras defining the vaidika vidhanas (vedic rituals) as given by Ashvalayana, Apastamba, Baudhayana, Katyayana among others.

*वैदिकविधानज्ञापकेशास्त्रभेदे स चाश्वलायनापस्तम्बबौधायनकात्यायनादि-सूत्रात्मकः। vaidikavidhānajñāpakeśāstrabhede sa cāśvalāyanāpastambabaudhāyanakātyāyanādi-sūtrātmakaḥ  | (Vachaspatyam)<ref>Vachaspatyam [https://sa.wiktionary.org/wiki/%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA#%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D Link for Kalpa Definition]</ref> Kalpa is defined as the (set of) sutras defining the vaidika vidhanas (vedic rituals) as given by Ashvalayana, Apastamba, Baudhayana, Katyayana among others.

*As given by Vishnumitra, कल्पो वेदविहितानां कर्मणामानुपूर्व्येण कल्पनाशास्त्रम् | kalpo vedavihitānāṃ karmaṇāmānupūrvyeṇa kalpanāśāstram | ie. Kalpa shastra is a guideline for all the actions laid down in Veda (such as yajnas and yagas)<ref name=":4" />   

*As given by Vishnumitra, कल्पो वेदविहितानां कर्मणामानुपूर्व्येण कल्पनाशास्त्रम् | kalpo vedavihitānāṃ karmaṇāmānupūrvyeṇa kalpanāśāstram | ie. Kalpa shastra is a guideline for all the actions laid down in Veda (such as yajnas and yagas)<ref name=":4">Pt. Baldev Upadhyaya (1958) ''[https://archive.org/details/VaidikSahityaBaldevUpadhyaya1958 Vaidik Sahitya]''.</ref>   

== सूत्रशैली॥ Sutra Style of Writing ==

== सूत्रशैली॥ Sutra Style of Writing ==

== कल्पसूत्राणि॥ Kalpasutras ==

== कल्पसूत्राणि॥ Kalpasutras ==

In this section we cover a few important aspects about the kalpasutras.

In this section we cover a few important aspects about the kalpasutras as follows.

=== Authorship ===

=== Authorship ===

There was no sacred injunction that a Sutrakara must compose all types of sutras, and that every Sutra charana must have an associated Dharmasutra. One sutra charana was independent of the other sutracharanas or granthas, though they borrowed some rules from other charanas. So far as the rules on Grhya topics, such as marriage and Upanayana were concerned they could depend upon the Grhyasutras. And the rules on other topics such as occupations of varnas, duties of kings, administration etc, which were within the purview of Dharmasutras were equally applicable to all the Sutra Charanas and thus unfettered by any individual vedashaka. It was therefore, not necessary that each Sutra charana must possess a Dharmasutra of its own. Thus it can be safely said that so far as the broad principles of Dharma were concerned, the Dharmasutras did not depend on any particular Veda and drew upon all the Vedas and Brahmanas without any distinction. But in the case of domestic activities or Grhya rites and customs, the Sutrakaras or authors adhered to their own traditions; and they were naturally inclined to accord the first preference to those rites and traditions in which they were brought up in. Thus the Grhyasutras reflect the particular activities of those Veda shakas in ancient times.<ref name=":02">Gopal, Ram. (1959) ''India of Vedic Kalpasutras.'' Delhi : National Publishing House</ref>

There was no sacred injunction that a Sutrakara must compose all types of sutras, and that every Sutra charana must have an associated Dharmasutra. One sutra charana was independent of the other sutracharanas or granthas, though they borrowed some rules from other charanas. So far as the rules on Grhya topics, such as marriage and Upanayana were concerned they could depend upon the Grhyasutras. And the rules on other topics such as occupations of varnas, duties of kings, administration etc, which were within the purview of Dharmasutras were equally applicable to all the Sutra Charanas and thus unfettered by any individual vedashaka. It was therefore, not necessary that each Sutra charana must possess a Dharmasutra of its own. Thus it can be safely said that so far as the broad principles of Dharma were concerned, the Dharmasutras did not depend on any particular Veda and drew upon all the Vedas and Brahmanas without any distinction. But in the case of domestic activities or Grhya rites and customs, the Sutrakaras or authors adhered to their own traditions; and they were naturally inclined to accord the first preference to those rites and traditions in which they were brought up in. Thus the Grhyasutras reflect the particular activities of those Veda shakas in ancient times.<ref name=":02">Gopal, Ram. (1959) ''India of Vedic Kalpasutras.'' Delhi : National Publishing House</ref>

=== The Four Sutra Charanas ===

=== The Four Sutra Charanas ===

Some of these four types of texts belonging to the same school were composed by one and the same author in some cases. All the Vedas possess their distinct Kalpasutras, their number being the largest for Yajurveda and the smallest being two for Atharvaveda. The kalpasutras belonging to the Yajurveda are complete (with all the four sutragranthas) whereas those belonging to other Vedas are deficient in one or the other type of Sutras.<ref name=":0" /><ref>Malladi, Sri. Suryanarayana Sastry (1982) ''Samskruta Vangmaya Charitra, Volume 1 Vaidika Vangmayam'' Hyderabad : Andhra Sarasvata Parishad</ref><ref name=":42222">Gopal Reddy, Mudiganti and Sujata Reddy, Mudiganti (1997) ''Sanskrita Saahitya Charitra (Vaidika Vangmayam - Loukika Vangamayam, A critical approach)'' Hyderabad : P. S. Telugu University. (Pages 59-71)</ref>

Some of these four types of texts belonging to the same school were composed by one and the same author in some cases. All the Vedas possess their distinct Kalpasutras, their number being the largest for Yajurveda and the smallest being two for Atharvaveda. The kalpasutras belonging to the Yajurveda are complete (with all the four sutragranthas) whereas those belonging to other Vedas are deficient in one or the other type of Sutras.<ref name=":0" /><ref>Malladi, Sri. Suryanarayana Sastry (1982) ''Samskruta Vangmaya Charitra, Volume 1 Vaidika Vangmayam'' Hyderabad : Andhra Sarasvata Parishad</ref><ref name=":42222">Gopal Reddy, Mudiganti and Sujata Reddy, Mudiganti (1997) ''Sanskrita Saahitya Charitra (Vaidika Vangmayam - Loukika Vangamayam, A critical approach)'' Hyderabad : P. S. Telugu University. (Pages 59-71)</ref>

=== श्रौतसूत्राणि || Shrautasutras  ===

=== List of Sutra Charanas ===

They include procedures of great Shrauta yajnas as described in the Brahmanas of particular veda shakas. They also include Paribhasha sutras which imply general rules and their application in the interpretation of the Vedas. They detail the 14 yajnas (major) laid down in the Brahmana and thus Shrautasutras are highly related to Brahmanas. However, not all yajnas discussed in Shrautasutras are found in Brahmanas.

 

=== गृह्यसूत्राणि || Grhyasutras  ===

 

 

{| class="wikitable"

{| class="wikitable"

|+Vedas and Associated Sutra Works<ref name=":42222" /><ref name=":4">Pt. Baldev Upadhyaya (1958) ''[https://archive.org/details/VaidikSahityaBaldevUpadhyaya1958 Vaidik Sahitya]''.</ref>

|+Vedas and Associated Sutra Works<ref name=":42222" /><ref name=":4" />

!Vedas

!Vedas

!Shakas

!Shakas

=== Comparison of the Sutra Charanas ===

=== Comparison of the Sutra Charanas ===

Here below are a few distinctions between Shrauta, Grhya and Dharmasutras. The Sulbasutras are considered more as manuals for measurements and setting up altars thus their subject matter is completely different, hence is not listed in this table.  

Here below are a the distinctions between Shrauta, Grhya and Dharmasutras. The Sulbasutras are considered more as manuals for measurements and setting up altars thus their subject matter being completely different is not listed in this table.  

{| class="wikitable"

{| class="wikitable"

|+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>

|+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>

|Scope is extensive inclusive of the global communities

|Scope is extensive inclusive of the global communities

|}

|}

== Shrauta and Grhyasutras ==

== Subject Matter of the Sutra Charanas ==

The grhyasutras, in general, presuppose the knowledge of the Shrautasutras of their respective schools. A good number of Shrautasutras are found repeated in the Grhyasutras belonging to the same veda shaka. A number of important rites such as Agraayaneshti, Madhuparka, Darshapurnamaseshti and Antyesti find description in the Shrautasutras as well as in the Grhyasutras. If a ceremony that has been described by some Shrautasutras happens to be treated of by the Grhyasutras, it cannot be taken for granted that it belongs to the domain of Shrautasutras.  

The sutra charanas portray different facets of social life and customs of people. People attained a high degree of culture long before the Sutra works came into existence as seen from the Brahmana works.  

Consider the case of Antyeshti or funeral ceremony that has been treated by both Shrauta and Grhyasutras. It is important to note that the funeral of an Ahitagni (one who had set up tretagni and conducted Shrautayajnas) involves the employment of the three fires, which is not applicable as a common rite for the funeral of each and every person. But the funeral ceremony is common to one and all. Thus it is clear that funeral, a whole, does not belong to the exclusive sphere of Shrauta karmas. The purvapaksha that - since three fires are used in the funeral ceremonies hence it is a Shrautakarma, does not hold good. Further, unlike the Shrauta ceremonies, the funeral of an Ahitagni is performed by the relatives of the deceased and not by a number of rtviks, who play an important role in Shrauta rites. Thus the uttarapaksha holds ground that the inclusion of funeral rites in the subject matter of Grhyasutras is, therefore, entirely compatible with the essential nature of these treatises which deal with domestic rites in general. The Grhyasutras describe the funeral rites for those who had set up tretagni in their life-time and also for those who did not.<ref name=":0" />

In this section the aspects regarding the general subject matter of the Sutracharanas are described. While the social organization, the ashramas and varnas, their roles, function, and inter-relationships are described extensively other aspects such as administration, finance, arts, agriculture and cattle breeding, land system, occupations, sciences witnessed further progress during the time of Sutra composition. The advance of technical skill in all branches of arts, crafts, and sciences rendered it almost impossible for an average man to acquire proficiency in every branch of these subjects. For instance, smithery which was a single occupation in earlier times branched off into many occupations in later times; it may be pointed out that the number of occupations mentioned in the Sutras exceeds fifty.<ref name=":0" />

== Grhyasutras and Dharmasutras ==

=== Brief Information about the Sutracharanas ===

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. Since the chief aim of the Grhyasutra is to give a mere description of the rites and that of the Dharmasutra is to expound Smarta Dharma, the style of the latter is not so terse and laconic as that of the former.  

 

 

 

 

Consider the case of Antyeshti or funeral ceremony that has been treated by both Shrauta and Grhyasutras. It is important to note that the funeral of an Ahitagni (one who had set up [[Tretagni (त्रेताग्निः)|tretagni]] and conducted Shrautayajnas) involves the employment of the three fires, which is not applicable as a common rite for the funeral of each and every person. But the funeral ceremony is common to one and all. Thus it is clear that funeral, as a whole, does not belong to the exclusive sphere of Shrauta karmas. The purvapaksha that - since three fires are used in the funeral ceremonies hence it is a Shrautakarma, does not hold good. Further, unlike the Shrauta ceremonies, the funeral of an Ahitagni is performed by the relatives of the deceased and not by a number of rtviks, who play an important role in Shrauta rites. Thus the uttarapaksha holds ground that the inclusion of funeral rites in the subject matter of Grhyasutras is, therefore, entirely compatible with the essential nature of these treatises which deal with domestic rites in general. The Grhyasutras describe the funeral rites for those who had set up tretagni in their life-time and also for those who did not.<ref name=":0" />

 

==== धर्मसूत्राणि || 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. Since the chief aim of the Grhyasutra is to give a mere description of the rites and that of the Dharmasutra is to expound Smarta Dharma, the style of the latter is not so terse and laconic as that of the former.

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" />  

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 there are points of difference between the dharmasutras and Smrtigranthas such as Yajnavalkya smrti and Manusmrti which will be discussed in Smrtis.<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 there 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 ==

==== शुल्बसूत्राणि || 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  

Associated mainly with Shrautasutras, these sutras deal with measurements and construction of the yajna vedi to conduct shrauta yajnas. They are the earliest available texts of geometry given to the world by the Vedic era. Example: Baudhayana and Apastamba 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  

* नित्यकर्म - daily ritual  

* काम्यकर्म - intended for specific wish fulfilment

* काम्यकर्म - intended for specific wish fulfilment

* श्येनचितिः - bird or falcon shaped

* श्येनचितिः - bird or falcon shaped

Measurements 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>

Measurements 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 ==

== References ==

[[Category:Vedangas]]

[[Category:Vedangas]]

<references />

<references />