it may be inferred that he belonged to the South, where his school is known to have been settled in later times. Owing to the pre-Pāṇinean character of its language and other criteria, Bühler has assigned this Dharma Sūtra to about 400 B.C.
Very closely connected with this work is the Dharma Sūtra of Hiraṇyakeçin; for the differences between the two do not go much beyond varieties of reading. In keeping with this relationship is the tradition that Hiraṇyakeçin branched off from the Āpastambas and founded a new school in the Konkan country on the south-west (about Goa). The lower limit for this separation from the Āpastambas is about 500 A.D., when a Hiraṇyakeçin Brahman is mentioned in an inscription. The main importance of this Sūtra lies in its confirming, by the parallelism of its text, the genuineness of by far the greatest part of Āpastamba's work. It forms two (26-27) of the twenty-nine chapters of the Kalpa Sūtra belonging to the school of Hiraṇyakeçin.
The third Dharma Sūtra, generally styled a dharma-çāstra in the MSS., is that of Baudhāyana. Its position, however, within the Kalpa Sūtra of its school is not so fixed as in the two previous cases. Its subject-matter, when compared with that of Āpastamba's Dharma Sūtra, indicates that it is the older of the two, just as the more archaic and awkward style of Baudhāyana's Gṛihya Sūtra shows the latter to be earlier than the corresponding work of Āpastamba. The Baudhāyana school cannot be traced at the present day, but it appears to have belonged to Southern India, where the famous Vedic commentator Sāyaṇa was a member of it in the fourteenth century. The subjects dealt with in their Dharma Sūtra are multifarious, including
