Very closely connected with this work is the Dharma Sutra of Hiranyakeçin; for the differences between the two do not go much beyond varieties of reading. In keeping with this relationship is the tradition that Hiranyakeçin branched off from the Apastambas and founded a new school in the Konkan country on the south-west (about Goa). The lower limit for this separation from the Apastambas is about 500 A.D., when a Hiranyakeçin Brahman is mentioned in an inscription. The main importance of this Sutra lies in its confirming, by the parallelism of its text, the genuineness of by far the greatest part of Apastamba's work. It forms two (26-27) of the twenty-nine chapters of the Kalpa Sutra belonging to the school of Hiranyakeçin. The third Dharma Sutra, generally styled a dharmaçastra in the MSS., is that of Baudhayana. Its position, however, within the Kalpa Sutra of its school is not so fixed as in the two previous cases. Its subject-matter, when compared with that of Apastamba's Dharma Sutra, indicates that it is the older of the two, just as the more archaic and awkward style of Baudhayana's Grihya Sutra shows the latter to be earlier than the corresponding work of Apastamba. The Baudhayana school cannot be traced at the present day, but it appears to have belonged to Southern India, where the famous Vedic commentator Sayana was a member of it in the fourteenth century. The subjects dealt with in their Dharma Sutra are multifarious, including the duties of the four religious orders, the mixed castes, various kinds of sacrifice, purification, penance, auspicious ceremonies, duties of kings, criminal justice, examination of witnesses, law of inheritance and marriage, the position of women. The fourth section, which is almost entirely composed in çlokas, is probably a modern addition, and even the third is of somewhat doubtful age. With the above works must be classed the well-preserved law-book of Gautama. Though it does not form part of a Kalpa Sutra, it must at one time have been connected with a Vedic school; for the Gautamas are mentioned as a subdivision of the Ranayaniya branch of the Samaveda, and Kumarila's statement that Gautama's treatise originally belonged to that Veda is confirmed by the fact that its twenty-sixth section is taken word for word from the Samavidhana Brahmana. Though entitled a Dharma Çastra, it is in style and character a regular Dharma Sutra. It is composed entirely in prose aphorisms, without any admixture of verse, as in the other works of this class. Its varied contents resemble and are treated much in the same way as those of the Dharma Sutra of Baudhayana. The latter has indeed been shown to contain passages based on or borrowed from Gautama's work, which is therefore the oldest Dharma Sutra that has been preserved, or at least published, and can hardly date from later than about 500 B.C.