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Apastamba-Dharma-sutra and its Predecessors
Besides the Samhitas, Apastamba frequently quotes the Brahmanas.19 He speaks of the Upanisads, and his quotations (II-3.76, II.4.1-9) from the Tai.Ar. where all the mantras to be recited during the performance of bali-offerings are enumerated, agree, according to Bühler, with the text current in the Andhra country. Their order agrees exactly with that in which they stand in the 67th anuvaka of the 10th Prapathaka of the recension of the aranyaka which is current among the Andhra-brāhmaṇas (the Tai.A consists in three recensions Dravida, Karnata and Andhra).
Apastamba and Sutras :
The Apastamba-Dharma-Sutra was definitly aware of existence of Ap. grhya-sutra (i. e. the grhya satra was written earlier than the Dharma sutra, the authors of both being the same') follows from the fact that the praśna xxvii of the Apastamba Kalpasūtra which contains the grhya-sutra has been made very short and concise to leave scope for the subsequent sections of Dharma-sutras. The Apastamba-grhya-sütra contains merely a bare outline of the domestic ceremonies, and this restriction of the scope. of Praśna xxvii seems justified when one reads the detailed treatment in the Apashamba Dharma Sütra. In the Ap. Dharmasutras I.4.16 and II. 17-16 by the use of the word 'Yathopadeśam' the Ap. gr. sütras are referred to. The AP. Gr. sutras are silent about the forms of marriage, about holidays, about the duties of brahmacarins, and such other subjects which are generally treated of in other grhyasatras. These subjects are dealt with in the Ap.Dh.S. and there are several places where the Dharma Sutra presuppses. the existence of the Grhya and refers to it.
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Apastamba and other Sutrakaras :
In many places Apastamba seems to contrevert the views of Baudhayana. Apastamba condemns the view of giving all paternal wealth to the eldest son and explains the vedic text as a mere anuvada and not a vidhi (AP. II.6.14). Baudhayana cites both the texts of the Tai.S. about equal division among sons and about the eldest son's larger share.
Numerous sutras are identical in Apstamba and Baudhayana 24 Although Apastamba does not quote Gautama directly by name, he refers to such views which have a striking resemblance to Gautama's opinions, Thus Apastamba speaks of a smrti which lays down that before upanayana one is free to do anything and to eat anything. Many of the references to 'Eke' seem to have parallels in Gautama.
Apastamba and Smrtis :
Apastamba refers to smrtis in general when he states that according to smptis only a brahmana is entitled to become an acarya. Again he mentions Sambodhi Vol. 8(6)
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