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Line 307: − 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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→Authors and Commentators: added references
Grhyasutras (Samskrit: गृह्यसूत्राणि) belonging to Kalpa of the Vedangas, as their title suggests, deal with grhya-karmani (गृह्यकर्माणि), i.e., the domestic activities. Written in the sutra style, these treatises systematically describe the grhyakarmas as practiced in their respective schools. The number and order of these activities vary from one Grhyasutra to another. Since most of the ceremonies prescribed in the Grhyasutras are to be performed with the help of the Grhyaagni, i.e., grhya fire, the domestic fire, the description of the setting up of this fire finds an important place in the Grhyasutras.<ref name=":0">Gopal, Ram. (1959) ''India of Vedic Kalpasutras.'' Delhi : National Publishing House</ref>
Grhyasutras (Samskrit: गृह्यसूत्राणि) belonging to Kalpa of the Vedangas, as their title suggests, deal with grhya-karmani (गृह्यकर्माणि), i.e., the domestic activities. Written in the sutra style, these treatises systematically describe the grhyakarmas as practiced in their respective schools. The number and order of these activities vary from one Grhyasutra to another. Since most of the ceremonies prescribed in the Grhyasutras are to be performed with the help of the Grhyaagni, i.e., grhya fire, the domestic fire, the description of the setting up of this fire finds an important place in the Grhyasutras.<ref name=":0">Gopal, Ram. (1959) ''India of Vedic Kalpasutras.'' Delhi : National Publishing House</ref>
== Introduction ==
== परिचयः ॥ Introduction ==
Grhyasutras belong to the class of Kalpasutra texts. Kalpas are important texts of [[Shad Vedangas (षड्वेदाङ्गानि)|six vedangas]], the ancilliary subjects which are required to understand Vedas and hence are one among the Chaturdasha Vidyas. They pertain to domestic rituals as known from the word Grhya. Thus the subject matter of grhyasutras involves the domestic life of a person. They are the oldest manuals on the samskaras and in the whole set of [[Kalpa Vedanga (कल्पवेदाङ्गम्)|Kalpa Vedanga]] texts, the Dharmasutras as a rule follow the Grhyasutras.
Grhyasutras belong to the class of Kalpasutra texts. Kalpas are important texts of [[Shad Vedangas (षड्वेदाङ्गानि)|six vedangas]], the ancilliary subjects which are required to understand Vedas and hence are one among the Chaturdasha Vidyas. They pertain to domestic rituals as known from the word Grhya and involve the grhyaagni. Thus the subject matter of grhyasutras involves the domestic life of a person and they are the texts most pertinent to people in [[Grhasthashrama (गृहस्थाश्रमः)|Grhasthashrama]]. They are the oldest manuals on the [[Samskaras (संस्काराः)|samskaras]] and in the whole set of [[Kalpa Vedanga (कल्पवेदाङ्गम्)|Kalpa Vedanga]] texts, the Dharmasutras as a rule follow the Grhyasutras.
The origin of the Grhyasutras appear to be traceable to an oral tradition prevalent among the people of ancient times which preserved them till date. They employ many mantras from the veda samhita parts while performing the domestic rituals. So one can understand the antiquity of these ceremonies which are traced back to the time of the Vedas.
The origin of the Grhyasutras appear to be traceable to an oral tradition prevalent among the people of ancient times which preserved them till date. They employ many mantras from the veda samhita parts while performing the domestic rituals. So one can understand the antiquity of these ceremonies which are traced back to the time of the Vedas.
== Authors and Commentators ==
== Authors and Commentators ==
Grhyasutras are associated with the particular Vedas and more intricately with the Veda shakas. Following is the list of Grhyasutras including both published and unpublished works.<ref name=":0" />
Unequivocally scholars opine that the composition of the Grhyasutras did not happen all at one time point and that the final form of texts available at present, involved at least four stages of compilation at various time points.
# Early time when grhyakarmas took place seamlessly
# Time during which the Sutras were present in oral tradition
# Time when mantras were used as per the tradition of a particular Veda shaka
# Compilation of various grhyasutras
During the early period and mantra period, people followed the Grhyakarmas easily without much need to write them down. Gradually as the complexity of the grhyakarmas grew, the task of compiling them was taken up by the Guru-shishya paramparas of that Veda shaka and they became the repositories of the Grhyasutras which were memorized and handed down over generations. Further as time passed with increasing changes in the local microenvironments, population growth, and geographical differences there came about new activities which came to be included in the Grhyasutras. As the differences widened they came to be specialized vidhis of Veda shakas and could not be be grouped under the Vedas themselves, bringing about the compilation of shaka-based Grhyasutras.<ref name=":1" />
Thus Grhyasutras are associated with the particular Vedas but more intricately with the Veda shakas. The most important of these texts include 19 extant texts; Ashvalayana, Shankhayana, Kaushitaki, Baudhayana, Manava, Bharadvaja, Apastamba, Kathaka, Agniveshya, Hiranyakeshi, Vaaraha, Vaikhanasa, Paraskara, Gobhila, Kauthuma, Khadira, Drahyayana, Jaiminiya, and Kaushika.<ref name=":1" />(Check on Drahyayana)
Following is the list of Grhyasutras including both published and unpublished works.<ref name=":0" /><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>
{| class="wikitable"
{| class="wikitable"
|-
|-
! rowspan="3" |Rigveda
! rowspan="3" |Rigveda
|Ashvalayana
|Shakala
|Ashvalayana (By Ashvalayana the student of Saunaka)
|Ashvalayana (By Ashvalayana the student of Saunaka)
|4 Adhyayas
|4 Adhyayas
| rowspan="3" |Saunaka, Bharaviya, Sakalya, Paingi, Parasara, Bahvricha and Aitareya
| rowspan="3" |Saunaka, Bharaviya, Sakalya, Paingi, Parasara, Bahvricha and Aitareya
|-
|-
|Shankhayana
|Shakala
|Shankhayana (By Suyajna Shankhayana)
|Shankhayana (By Suyajna Shankhayana)
|6 Adhyayas
|6 Adhyayas
|Bhavatrata
|Bhavatrata
|-
|-
! rowspan="2" |Shukla Yajurveda
!Shukla Yajurveda
|Vajasaneya
|Paraskara or Katiya Grhyasutra
|Paraskara or Katiya Grhyasutra
|
|3 Kandas
|Jayarama
|Jayarama, Karka, Harihara, Gadadhara, Vishvanatha
|Baijavapa
|Baijavapa
|-
|-
! rowspan="9" |Krishna Yajurveda
! rowspan="9" |Krishna Yajurveda
|-
|-
| rowspan="2" |Maitrayani
| rowspan="2" |Maitrayani
|Varaha
|Vaaraha
|
|
|
|
| rowspan="3" |Gautama, Chandogya
| rowspan="3" |Gautama, Chandogya
|-
|-
|Drahyayana
|Rananiya or Drahyayana
|Khadira (खादिर)
|Khadira (खादिर)
|
|
|Jaimini
|Jaimini
|Purvam (24 Khandas) Uttaram (9 Khandas)
|Purvam (24 Khandas) Uttaram (9 Khandas)
|
|Srinivasadhvari's Tika
|-
|-
!Atharvaveda
!Atharvaveda
|Saunaka
|Saunaka
|Kaushika (कौशिक)
|Kaushika (कौशिक)
|
|14 Adhyayas
|
|Hari and Kesava's Tikas
|
|
|}The Grhyasutras mention the views of a number of authorities on the Grhyakarmas. They profusely quote the names of the rshis whose views are mentioned and discussed in any particular grhyasutra. The following is the list of rshis who were regarded as the authorities of the subject mentioned by the author of the sutra.
|}The Grhyasutras mention the views of a number of authorities on the Grhyakarmas. They profusely quote the names of the rshis whose views are mentioned and discussed in any particular grhyasutra. The following is the list of rshis who were regarded as the authorities of the subject mentioned by the author of the sutra.
== 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 41-44)</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)
Special attention is given to kamyakarmas done for fulfillment of certain desires, such as desire for prosperity of cattle, achievement of glory, gaining favour of certain people, appease an angry person, and desire to become a king.
Special attention is given to kamyakarmas done for fulfillment of certain desires, such as desire for prosperity of cattle, achievement of glory, gaining favour of certain people, appease an angry person, and desire to become a king.
== गृह्यकर्माणि ॥ Grhyakarmas ==
== गृह्यकर्माणि स्मार्तकर्माणि वा॥ Grhyakarmas or Smarta Karmas ==
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. Now arises the question, whether Smarta karmas guided by Vedas, or are they Avaidik (not based on Veda) in nature. The answer to this is that - while the Shrauta karmas are have a direct association with the Shrutis (Vedas), Smarta karmas have an "indirect" association with the Vedas, nevertheless are rooted in the Vedas. Karkacharya's Bhashya for the Paraskara Grhyasutras clarifies this point under the first sutra. <blockquote>प्रत्यक्षा हि श्रुतयः श्रौतेषु स्मार्तेषु च पुनः कर्तृसामान्यादनुमेयाः श्रुतयः । स्मार्तानामपि हि वेदमूलत्वमुक्तम्। (Kark. Bhas for Paras. Grhy 1.1.1)<ref name=":1" /></blockquote>Scholars opine that since Smrtis are "remembered" texts.
* 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"
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 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"
* Tattriya and Sathapatha Brahmanas discuss the [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]], and [[Upanayana (उपनयनम्)|Upanayana]], Garbhadhana, Namakarana (of the samskaras) and others such as Soshyantikarman, Ayushyakarman, and Medhajanana.
* Tattriya and Sathapatha Brahmanas discuss the [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]], and [[Upanayana (उपनयनम्)|Upanayana]], Garbhadhana, Namakarana (of the samskaras) and others such as Soshyantikarman, Ayushyakarman, and Medhajanana.
=== List of Grhyakarmani ===
=== List of Grhyakarmas ===
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.