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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 observed in them.

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.

=== The Four Sutra Charanas ===

=== The Four Sutra Charanas ===

[[Dharmasutras (धर्मसूत्राणि)|धर्मसूत्राणि || Dharmasutras]]  

[[Dharmasutras (धर्मसूत्राणि)|धर्मसूत्राणि || Dharmasutras]]  

शुल्बसूत्राणि || Shulbasutras

[[Shulbasutras (शुल्बसूत्राणि)|शुल्बसूत्राणि || Shulbasutras]]

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.

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. A few 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. The complete Complete set of Kalpasutras available in the present day belong to that of Baudhayana, Apastamba, and Hiranyakeshi belonging to the Taittriya shaka of Krishna Yajurveda.  

The sutras were either intended by their authors for more than one Charana or adapted to more than one Shaka of the Veda over time. No single shaka contained a complete account of the ceremony and other shakas were often referred to thus came into the existence the Sutra texts. Hence we find references of various shaka authors and their stance on any particular ceremony. Gradually communities coalesced, by adopting a collection of Sutras as the highest authority for their ceremonies, and became naturally inclined to waive minor points of difference in the Samhitas and Brahmanas. Such communities passed on their tradition under the name of the Charana and the Sutrakara who compiled them. This tradition is seen even in the present day where a person is said to belong to a Gotra (the rshi lineage) and Sutra (Baudhayana, Shankhayana, Apastamba etc) which is informed in the Pravara recitation during various ceremonies.<ref name=":8">Mookerji. Radha Kumud, (1947) Ancient Indian Education (Brahminical and Buddhist) London: MacMillan And Co., Ltd. (Page 167-168)</ref>

The sutras were either intended by their authors for more than one Charana or adapted to more than one Shaka of the Veda over time. No single shaka contained a complete account of the ceremony and other shakas were often referred to thus came into the existence the Sutra texts. Hence we find references of various shaka authors and their stance on any particular ceremony. Gradually communities coalesced, by adopting a collection of Sutras as the highest authority for their ceremonies, and became naturally inclined to waive minor points of difference in the Samhitas and Brahmanas. Such communities passed on their tradition under the name of the Charana and the Sutrakara who compiled them. This tradition is seen even in the present day where a person is said to belong to a Gotra (the rshi lineage) and Sutra (Baudhayana, Shankhayana, Apastamba etc) which is informed in the Pravara recitation during various ceremonies.<ref name=":8">Mookerji. Radha Kumud, (1947) Ancient Indian Education (Brahminical and Buddhist) London: MacMillan And Co., Ltd. (Page 167-168)</ref>

=== Vedas and Associated Sutra Charanas ===

=== Vedas and Associated Sutra Charanas ===

{| class="wikitable"

{| class="wikitable"

|+Vedas and Associated Sutra Works<ref name=":42222" /><ref name=":4" /><ref name=":122">Pt. Baldev Upadhyaya (1997) ''Samskrit Vangmay ka Brhad Itihas, Dvitiya Khand - Vedang.'' Lucknow: Uttar Pradesh Samskrit Sansthan (Pages 56-112)</ref>

|+Vedas and Associated Sutra Works<ref name=":42222" /><ref name=":122">Pt. Baldev Upadhyaya (1997) ''Samskrit Vangmay ka Brhad Itihas, Dvitiya Khand - Vedang.'' Lucknow: Uttar Pradesh Samskrit Sansthan (Pages 56-112)</ref>

!Vedas

!Vedas

!Shakas

!Shakas

|-

|-

! rowspan="3" |Rigveda

! rowspan="3" |Rigveda

|Shakala

|Shakala amd Bashkala

|Ashvalayana (आश्वलायनः)

|Ashvalayana (आश्वलायनः)

|Ashvalayana

|Ashvalayana

! rowspan="4" |Krishna Yajurveda

! rowspan="4" |Krishna Yajurveda

|Taittriya

|Taittriya

|Baudhayana (बौधायनः), Apastamba (आपस्तम्बः), Hiranyakeshi (हिरण्यकेशी), Vaikhanasa, Bharadvaja  

|'''Baudhayana (बौधायनः)''', '''Apastamba (आपस्तम्बः)''', '''Hiranyakeshi (हिरण्यकेशी)''', Vaikhanasa, Bharadvaja  

|Baudhayana, Apastamba, Hiranyakeshi, Varaha, Bharadvaja, Vaikhanasa

|'''Baudhayana, Apastamba''', '''Hiranyakeshi''', Varaha, Bharadvaja, Vaikhanasa

|Baudhayana, Apastamba, Hiranyakeshi

|'''Baudhayana, Apastamba''', '''Hiranyakeshi,''' Vaikhanasa

|Baudhayana, Apastamba,   

|'''Baudhayana, Apastamba, Hiranyakeshi''',   

Varaha (वाराहः)

Varaha (वाराहः)

|-

|-

|

|Vadhula

|Vadhula (वाधूलः)<ref name=":122" />

|Vadhula (वाधूलः)<ref name=":122" />

|Agnivesya

|Agnivesya

|None available

| rowspan="3" |None available

|Vadhula (वाधूलः)

|Vadhula (वाधूलः)

|-

|-

|Maitrayani

|Maitrayani

|Manava (मानवः)

|Manava (मानवः) Varaha (वाराह)<ref name=":122" />

|Manava

|Manava

|Manava, Maitrayana

|Manava, Maitrayana

|-

|-

|Katha

|Katha

|Kathaka (काठक)

|Kathaka (काठक)

|

|Kathaka (काठक)

|None available

|None available

|-

|-

|Arsheya (आर्षेयः), Latyayana (लाट्यायनः)

|Arsheya (आर्षेयः), Latyayana (लाट्यायनः)

|Gobhila (गोभिल)

|Gobhila (गोभिल)

|

| rowspan="2" |None available

| rowspan="3" |None available

| rowspan="3" |None available

|-

|-

|Drahyayana (द्राह्यायनः)

|Drahyayana (द्राह्यायनः)

|Khadira (खादिर)

|Khadira (खादिर)

|-

|-

|Jaimini

|Jaimini

=== Comparison of the Sutra Charanas ===

=== Comparison of the Sutra Charanas ===

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.  

Here below are 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>

=== शुल्बसूत्राणि || Shulbasutras ===

=== शुल्बसूत्राणि || Shulbasutras ===

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

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 Shulbasutras. One of the prime occupations of the vedic people, performing yajnas, required altars or yajna-vedis of prescribed shapes and sizes. Shulbasutras 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 Shulbasutras 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