In the former, white dealing with the length of a staff to be carried by a student, further details are not given but the simple statement, ‘the details have been given above’; and, as nothing further appears in the Dharma-Sutra in that connection, it has to be concluded that he refers to the Grhya ritual, where the necessary injunctions as to the tree from which the staff has to be cut and the rest are given.

In the second passage Baudhayana, while speaking of the rules for the funeral sacrifices says: ‘The remaining rules have been prescribed (in the section) on the burnt oblation on the Ashtaka (days).25 The details of the homa appear in his Grhya Sutra, 26 and hence it is clear that his Dharma  Sutra was a continuation of the Grhya-Sutra and presupposed it.  The Kalpa-Sutra of Baudhayana, as has been pointed out by scholars, has not come down in its original shape to posterity : portions of it have been destroyed, which necessitated addition and alteration by later compilers.

The Grhya-Sutra of Baudhayana 27 bears evidence of the hands of later writers. The first three Prasnas have been considered to be the genuine composition of Baudhayana. The same can be said of the Dharma Sutra. The fourth Prasna has been proved by scholars to be a later addition. The following argument has been adduced in favour of this hypothesis: ‘it consists of two parts. The first, which ends with the fourth Adhyaya, treats of penances, both public and secret ones.