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Line 301: − Grhyasutras discuss about yajnas to be performed in domestic situations for short time periods, unlike the great yajnas like Asvamedha and Sattra yagas which are performed over a long time. Here we summarize how they differ from the Shrauta yajnas in many ways. + + + Line 328:
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Grhyasutras (गृह्यसूत्राणि) (view source)
Revision as of 16:58, 27 February 2020
, 16:58, 27 February 2020→Subject-matter of Grhyasutras: adding content and reference
== Subject-matter of Grhyasutras ==
== Subject-matter of Grhyasutras ==
The importance of traditions and social conditions came to be highlighted in the Grhyasutra texts. Until then the Shrauta sutras paid complete attention to the yajnas that were prevalent with less importance to the existing domestic rites. Grhyasutras brought out the Loka-dharmas (socio-economic traditions) in the village and town environment of that society. Apastamba, and Paraskara have compiled various such prevalent laukika traditions, and such information should be collected from the elderly women in the villages. Ashvalayana ghyasutras mention this point as follows<ref name=":1">Pt. Baldev Upadhyaya (1997) ''Samskrit Vangmay ka Brhad Itihas, Dvitiya Khand - Vedang.'' Lucknow: Uttar Pradesh Samskrit Sansthan (Page 42)</ref><blockquote>अथ खलूच्चावचा जनपदधर्मा ग्रामधर्माश्च तान्विवाहे प्रतीयात् १ (Asvh. Grhy. Sutr. 1.7.1)<ref name=":2" /></blockquote>During marriage, the various dharmas followed in the villages and towns have to be adhered to.
Broadly the subject of Grhyasutras can be listed out as follows.
Broadly the subject of Grhyasutras can be listed out as follows.
# Social Organization (Varnas and Ashrama Systems)
# Social Organization (Varnas and Ashrama Systems)
== गृह्यकर्माणि ॥ Grhyakarmas ==
== गृह्यकर्माणि ॥ Grhyakarmas ==
While the Shrauta sutras are based on the Shrutis, the Grhyasutras are said to rest on the Smrti texts, thus these grhya-karmani are said to be "Smartha" karmas. The authors of the Grhyasutras treat the subject matter of "grhya" very specifically denoted by their typical expressions such as those of
While the Shrauta sutras are based on the Shrutis, the Grhyasutras are said to rest on the Smrti texts, thus these grhya-karmani are said to be "Smartha" karmas. The authors of the Grhyasutras treat the subject matter of "grhya" very specifically denoted by their typical expressions such as those of
* Ashvalayana starts with उक्तानि वैतानिकानि गृह्याणि वक्ष्यामः १<ref>Ashvalayana Grhyasutras ([https://sa.wikisource.org/wiki/%E0%A4%86%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%B2%E0%A4%BE%E0%A4%AF%E0%A4%A8%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Full Text])</ref> meaning "the grhyani as distinguished from the vaitanikani (shrauta) are said"
* Ashvalayana starts with उक्तानि वैतानिकानि गृह्याणि वक्ष्यामः १<ref name=":2">Ashvalayana Grhyasutras ([https://sa.wikisource.org/wiki/%E0%A4%86%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%B2%E0%A4%BE%E0%A4%AF%E0%A4%A8%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Full Text])</ref> meaning "the grhyani as distinguished from the vaitanikani (shrauta) are said"
* Shankhayana says अथातः पाकयज्ञान्व्याख्यास्यामः १<ref>Shankhayana Grhyasutras ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A4%BE%E0%A4%AF%E0%A4%A8%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Full Text])</ref> meaning "now with the discussion of the pakayajnas"
* Shankhayana says अथातः पाकयज्ञान्व्याख्यास्यामः १<ref>Shankhayana Grhyasutras ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A4%BE%E0%A4%AF%E0%A4%A8%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Full Text])</ref> meaning "now with the discussion of the pakayajnas"
Grhyakarmas are described elaborately in a the sutras but with a varied terminology from across sutras. In this section an attempt has been made to put together a list of Grhyakarmas and a brief description of the equivalent terms from various grhyasutras where possible. Some of these activities are described as periodical as well as special yajnas both in grhya and shrauta sutras. The broad categories include Samskaras, Panchamahayajnas, Pakayajnas which constitute a whole set of yajnas, Grhapravesa and other house related rites, agricultural operations including cattle related rites and finally Prayaschittas.
Grhyakarmas are described elaborately in a the sutras but with a varied terminology from across sutras. In this section an attempt has been made to put together a list of Grhyakarmas and a brief description of the equivalent terms from various grhyasutras where possible. Some of these activities are described as periodical as well as special yajnas both in grhya and shrauta sutras. The broad categories include Samskaras, Panchamahayajnas, Pakayajnas which constitute a whole set of yajnas, Grhapravesa and other house related rites, agricultural operations including cattle related rites and finally Prayaschittas.
The grhyasutras employ many mantras borrowed from the Samhitas on the occasion of the performance of the Grhyakarmas. Some of these mantras clearly indicate the antiquity of the grhya ceremonies as far as the Vedas. Mantras from Rigveda recited at the time of marriage (Rig. Veda. 10.85), the funeral rites (Rig. Veda. 10.14, 15, 16), indicate the prevalence of Grhya ceremonies from the vedic age. Atharvaveda mantras are prescribed by the Grhyasutras in large numbers.
The mantras used in the Grhyasutra rites include the ancient vedic mantras and those which are not found in the vedic texts. They employ many mantras borrowed from the Samhitas on the occasion of the performance of the Grhyakarmas. Some of these mantras clearly indicate the antiquity of the grhya ceremonies as far as the Vedas. Mantras from Rigveda recited at the time of marriage (Rig. Veda. 10.85), the funeral rites (Rig. Veda. 10.14, 15, 16), indicate the prevalence of Grhya ceremonies from the vedic age. Atharvaveda mantras are prescribed by the Grhyasutras in large numbers.
==== [[Samskaras (संस्काराः)|संस्काराः ॥ Samskaras]] ====
==== [[Samskaras (संस्काराः)|संस्काराः ॥ Samskaras]] ====
== Shrauta and Grhyakarmas ==
== Shrauta and Grhyakarmas ==
Both the Shrauta and ghrya texts borrow from the Brahmanas regarding the rites they explain, but differ largely in the topics they present. Shrautasutras deal with the asvamedha and other great yajnas like Asvamedha and Sattra yagas which are performed over a long time, whereas Grhyasutras deal with domestic situations for short time periods such as Upanayana. For example, Shatapatha Brahmana mentions Grhyakarmas such as Upanayana, Garbhadhana, Soshyanti karma, Ayushkarma, Medhajanana.<ref name=":1" />
Here we summarize how they differ from the Shrauta yajnas in many ways.<ref name=":0" />
{| class="wikitable"
{| class="wikitable"
|+Differences between Shrauta and Grhya Karmas
|+Differences between Shrauta and Grhya Karmas
|-
|-
|6
|6
|Shrauta yajnas are performed by Ahitagnis, and includes elaborate procedures for anyone to restart them if not performed over generations of forefathers.
|Grhyakarmas are to be followed by both Ahitagnis (who perform Shrautakarmas) and Anahitaginis
|-
|7
|Ceremonies pertaining to welfare of the society at large (Rajasuya)
|Ceremonies pertaining to welfare of the society at large (Rajasuya)
|Ceremonies pertaining to welfare of the individual (samskaras)
|Ceremonies pertaining to welfare of the individual (samskaras)
|-
|-
|7
|8
|Rtviks of upto sixteen are required for the conduct of these yajnas
|Rtviks of upto sixteen are required for the conduct of these yajnas
|Yajamana himself performs the grhyakarmas
|Yajamana himself performs the grhyakarmas
|-
|-
|8
|9
|These are mostly optional, kamyakarmas performed with an intent
|These are mostly optional, kamyakarmas performed with an intent
|These are mostly obligatory nityakarmas while some are kamya karmas.
|These are mostly obligatory nityakarmas while some are kamya karmas.