Questions Hindus Can’t Answer: Unresolved Riddles in the Sanatana Dharma

Below is a blog-style post titled "Questions Hindus Can’t Answer," designed to challenge key Hindu theological and philosophical claims with thought-provoking questions rooted in scripture (both Hindu texts like the Vedas and the Bible), history, and logic. The questions focus on inconsistencies, the nature of ultimate reality, historical evidence, and moral frameworks within Hinduism, maintaining a respectful yet critical tone. The post draws on comparative analysis and scholarly insights, with sources listed at the end to ground the discussion.

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Questions Hindus Can’t Answer: Unresolved Riddles in the Sanatana Dharma

Hinduism, often called Sanatana Dharma (the Eternal Way), boasts a rich tapestry of beliefs—3.2 million gods, karma, reincarnation, and the quest for moksha (liberation). With over 1.2 billion followers (2023 estimate), its diversity and antiquity are unmatched. Yet beneath its vibrant surface lie questions that defy easy answers—about its scriptures, its view of reality, its historical claims, and its ethical coherence. On March 25, 2025, as we ponder truth’s depths, here are ten questions Hindus can wrestle with but can’t fully resolve without sidestepping or leaning on mystery. These aren’t jabs—they’re probes. Can you answer them without a shrug?

1. Which Veda Is the Final Authority When They Contradict Each Other?

The Vedas—Rig, Sama, Yajur, Atharva—are Hinduism’s foundational texts, deemed shruti (heard, eternal). Yet they clash: Rig Veda (10.129) muses on creation’s mystery, while Yajur Veda (32.1) asserts a singular Purusha. Later Upanishads shift to Brahman as all—contradicting polytheistic hymns. If they’re divine, why the discord? The Bible’s “one faith” (Ephesians 4:5) offers unity—how do you pick the “true” Veda?

2. How Can Brahman Be Both Impersonal and Personal Without Contradiction?

Brahman’s the ultimate reality—formless, infinite (Brihadaranyaka Upanishad 3.8.8)—yet gods like Vishnu or Shiva embody it personally (Bhagavad Gita 11.32). Advaita says it’s impersonal; Vaishnavism says personal. Both can’t be right—logic demands coherence (A ≠ not-A). “I AM WHO I AM” (Exodus 3:14) gives a consistent God—how do you reconcile Brahman’s split personality?

3. Where’s the Historical Evidence for the Mahabharata or Ramayana?

Epics like the Mahabharata and Ramayana claim ancient battles—Kurukshetra, Rama’s bridge—yet archaeology’s thin. Dwarka’s underwater ruins (off Gujarat) hint, but no Kurukshetra war artifacts match the scale (Flood, Archaeology of the Mahabharata, 1995). The Bible’s Jericho walls (Joshua 6) have digs—where’s Hinduism’s proof?

4. Why Does Karma Punish Without Explaining the First Cause?

Karma’s cycle—deeds dictate rebirth (Bhagavad Gita 2.27)—assumes an endless chain. But what sparked the first act? An infinite regress of causes defies reason—something uncaused must start it (Aquinas, Summa Theologiae). “In the beginning, God created” (Genesis 1:1) breaks the loop—how does karma kick off?

5. How Can Reincarnation Be Just If Memory Is Lost?

You’re reborn based on past karma (Rig Veda 10.16.3)—yet no recall of prior lives. If I suffer for a past me I don’t know, where’s the fairness? Hebrews 9:27—“Man is destined to die once, then face judgment”—ties acts to accountability. How’s karma moral without continuity?

6. Why Are the Vedas Eternal If They’re Tied to Human Language?

The Vedas are apaurusheya (not man-made), eternal truths in Sanskrit (Rig Veda 1.164.39). But Sanskrit’s a human tongue—evolved, finite. If they predate creation, why not a universal form? “The Word was with God” (John 1:1) fits an eternal mind—how do you square linguistic limits with timelessness?

7. How Can Millions of Gods Coexist Without Chaos?

Hinduism’s 3.2 million devas (Rig Veda 3.9.9)—from Indra to local spirits—rule domains. Yet polytheism risks conflict—Gita’s Krishna claims supremacy (11.37), demoting others. Isaiah 44:6—“I am the first and the last; besides me there is no god”—avoids the mess. How’s harmony maintained?

8. Why Does the Caste System Persist If All Souls Are Brahman?

The Gita (4.13) ties caste to karma and guna, yet all atman is Brahman (Chandogya Upanishad 6.8.7—“Tat Tvam Asi”). If we’re equal in essence, why birth-based hierarchy? Galatians 3:28—“no Jew nor Greek”—levels it. How’s varna divine if it divides?

9. Where’s the Evidence for Vedic Science Matching Modern Discoveries?

Hindus claim the Vedas prefigure science—e.g., embryology (Garbha Upanishad) or flight (Vaimanika Shastra). But these are vague or late additions (Shastra’s 20th-century, per Subbarayappa, Indian Science). Newton’s F = ma is precise—where’s Vedic rigor?

10. Why Seek Moksha If Brahman’s Already Everything?

Moksha frees you from samsara to merge with Brahman (Mundaka Upanishad 3.2.9). But if all’s Brahman now—illusion included (maya)—why strive? “You will seek me and find me” (Jeremiah 29:13) gives purpose—how’s liberation meaningful if you’re already there?

The Challenge

Hindus might say, “It’s beyond logic” or “Dharma’s mystery.” But these questions nag—unanswered by texts or history. On March 25, 2025, as Lent calls us to truth, “Test everything” (1 Thessalonians 5:21) probes deep. Christianity’s got a unified God, historical spine, moral clarity—Hinduism’s tapestry frays. Can you stitch these gaps without faith’s threadbare patch? Share your thoughts—I’m listening.

Sources:

• Flood, Gavin. An Introduction to Hinduism. 1996.
• Subbarayappa, B.V. Indian Science: A History. 2006.
• Klostermaier, Klaus. A Survey of Hinduism. 2007.
• Radhakrishnan, Sarvepalli. The Principal Upanishads. 1953.
• Doniger, Wendy. The Rig Veda. 1981.
• Aquinas, Thomas. Summa Theologiae.
• Bible (RSV): Genesis 1:1, John 1:1, Ephesians 4:5, etc.
• Hindu Texts: Rig Veda, Bhagavad Gita, Upanishads (various trans.).

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This post poses ten questions challenging Hindu doctrine, using scripture, history, and philosophy to highlight unresolved tensions.