the other Vedas, with a Sūtra of its own. It probably received its name from the word with which it begins, since the term vaitāna ("relating to the three sacrificial fires") is equally applicable to all Çrauta Sūtras. It agrees to a considerable extent with the Gopatha Brāhmaṇa, though it distinctly follows the Sūtra of Kātyāyana to the White Yajurveda. One indication of its lateness is the fact that whereas in other cases a Gṛihya regularly presupposes the Çrauta Sūtra, the Vaitāna is dependent on the domestic sūtra of the Atharva-veda.
Though the Çrauta Sūtras are indispensable for the right understanding of the sacrificial ritual, they are, from any other point of view, a most unattractive form of literature. It will, therefore, suffice to mention in briefest outline the ceremonies with which they deal. It is important to remember, in the first place, that these rites are never congregational, but are always performed on behalf of a single individual, the so-called Yajamāna or sacrificer, who takes but little part in them. The officiators are Brahman priests, whose number varies from one to sixteen, according to the nature of the ceremony. In all these rites an important part is played by the three sacred fires which surround the vedi, a slightly excavated spot covered with a litter of grass for the reception of offerings to the gods. The first ceremony of all is the setting up of the sacred fires (agni-ādheya), which are kindled by the sacrificer and his wife with the firesticks, and are thereafter to be regularly maintained.
The Çrauta rites, fourteen in number, are divided into the two main groups of seven oblation (havis) sacrifices and seven soma sacrifices. Different forms of the animal sacrifice are classed with each group. The havis sacrifices consist of offerings of milk, ghee, porridge, grain,
