Ac ara, therefore, is dharmain practice, the practical, real life of dharmathat acts as a normative precedent for future action,

8 even though in practice it may sometimes differ from place to place and time to time. 9 Ifdharmas authority rests primarily on three sources, then it makes sense to examine the relationship of these sources to DONALD R. DAVIS, JR. 814 each other and todharmaitself. Elaborating on the medieval Dharmasastra presentations of the sources ofdharma, I would argue that in general the authority of dharmaderives both: (1) historically from the currency and political significance of ac araand (2) academically or theologically from the ideologically powerful connection of ac arawithsruti andsmr ti. The first source of authority operates both within and outside of the theological and jurisprudential discourses of Dharmas astra, i.e. in the realm of praxis as well, while the second is restricted primarily to this academic branch of learning. However, to the extent that experts in Dharmasastra, mostly or exclusively Brahmins, had political and cultural influence, the ideological connection of ac arawith Vedic tradition shaped and informed the historical importance of ac araasdharmain practice. On the whole, I am concerned here primarily with the theological connections of ac araanddharma, although I believe the historical connections impinge on the theology and vice-versa. This essay will, therefore, attempt to illuminate the authority ofdharmaas presented in medieval Dharmasastra texts with particular attention to ac araas the least studied of the three classic sources. THE AUTHORITY OF THE PERSON IN DHARMAS ASTRA AND MIM AM: S A The first step in understanding the authority ofdharmain the religiolegal discourses of medieval Dharmasastra takes off from the fact that the most important school for the exegesis of both the Vedas and Dharmasastra, the P urva-Mmam : sa, 10 recognized one of the principal sources of knowledge and authority in matters relating todharma to be human beings who know the Veda (vedavid). To be clear, the Vedas asscripture are the starting point for all Mmam : sa, but it is also clear from the tradition as a whole that the Vedas have power and authority only insofar as it is known, understood, and followed by human beings. Part of this grounding of authority in human beings relates todharmas foundation in reason, as well as on the Veda. Halbfass elaborates: Essentially,dharmais that which can only be learned from the Veda and justified through the Veda; there are no other means for knowing it, and no other sources for legitimizing it: to be sure, this rooting in the Veda (vedam ulatva) should itself be secured by reason and argumentation (yukti,ny aya). Thedharmaisvedam ula; yet the insight that this is so is considered as ny ayam ula, as being based upon reason. (1988: 325326, cf. Medhatithi on Manu 2.6 in Jha, 1999: V.1: 58