CHAPTER 20
Hinduism and the Proper Work
of Reason
Jonardon Ganeri
1.1 Early Recognition of a “Practice of Reason”
Reason can be used or abused. A cautionary episode in the Maha ̄bha ̄rata illus-
trates the point. Bhı ̄s.ma tells Yudhis.t.hira that there is nothing more worth
having than wisdom. Wisdom, he declares, is the greatest good, the refuge of all
living things, the ultimate acquisition, and is considered by the virtuous to be
heaven itself (12.173.2). But then, in case his point should be misunderstood,
he recounts the story of Indra appearing in the form of a jackal (12.173.45–8):
I used to be scholarly [says Indra], a reasoner, a scorner of the Veda. I was point-
lessly fond of critical inquiry and the science of argument. I used to make decla-
rations on the basis of logic; in assemblies, speaking with reasons, I harangued the
brahmins and was rude during the Vedic recitations. I was an unbeliever, scepti-
cal about everything, and though stupid, I thought myself wise. The status of a
jackal that I have obtained is the result, Ka ̄s ́yapa, of my misdeeds.The terms in which Indra deprecates himself are important ones, for they
gradually came to be associated with the practice of philosophy itself in India.
Indra was a “reasoner” (haituka), he was addicted to the study of critical inquiry
(a ̄nvı ̄ks.iki) and to the science of argument (tarka-vidya ̄). That free thinking of
this sort was seen as embodying a danger to the stability of orthodox brahmini-
cal learning is only too clear. In another epic narrative, the Ra ̄ma ̄yan.a, Ra ̄ma
advises his brother Bharata to steer well clear of such people (2.94.32–33):
You must not associate with those “worldly” (loka ̄yata) brahmins, dear brother.
Their only skill is in bringing misfortune; they are fools who think themselves wise.
In spite of the pre-eminent treatises on right conduct (dharma), these ignorant
people derive their ideas from critical inquiry, and make declarations without any
point.