Loving him like a son and totally devoted to him, the teacher should impart knowledge to him, without holding anything back, with respect to any of the Laws.
[7] The Apastamba tradition may be from south India, possibly near where modern Andhra Pradesh is between Godavari and Krishna rivers, but this is not certain.
[11] Other scholars, such as Hopkins, assert that all this can be explained to be an artifact of its relatively remote geographical origins in Andhra region.
[15][4][5] The text is in sutra format, and part of thirty prashnas (प्रश्न, portions, issue, questions) of Apastamba Kalpasutra.
[16][17] The text is systematically arranged, cross references to other sections of the Kalpasutra compilation so extensively and accurately, as if it is the work of a single author.
The following are exempt from taxes: vedic scholars, women of all classes, pre-pubescent boys, all students studying with a guru, ascetics, sudras who work as personal servants, people who are blind, dumb, deaf and sick, anyone excluded from acquiring property.
The Āpastamba Dharmasutra is notable for placing the importance of the Veda scriptures second and that of samayacarika or mutually agreed and accepted customs of practice first.
[30] Āpastamba asserts that it is difficult to find absolute sources of law, in ancient books or current people, according to Patrick Olivelle, with "The Righteous (dharma) and the Unrighteous (adharma) do not go around saying, 'here we are!
[31] Āpastamba also asserts in verses 2.29.11-15 a broad minded and liberal view, states Olivelle, that "aspects of dharma not taught in Dharmasastras can be learned from women and people of all classes".
[35][36] [37] Apastamba in his Sulbasutras provide approximate value of square root of 2 as follows: Several ancient commentaries (bhasya) were written on this Dharmasūtra, but only one by Haradatta named 'Ujjvalā' has survived into the modern era.