B.R. Ambedkar’s Riddles in Hinduism

An overview of B.R. Ambedkar’s Riddles in Hinduism, a critical examination of the internal contradictions found within Hindu scriptures and traditions.

The concept of Hindu identity is characterized by a "religious chaos" that makes it nearly impossible for a practitioner to define their faith through a single unifying creed. Unlike other major religions with definite founders or singular scriptures, Hinduism shelters a complex congeries of monotheists, polytheists, and even those who worship tutelary deities of rocks and streams. A central pillar of this system is the authority of the Vedas, which the Brahmins declared to be infallible and Apaurusheya, asserting they were not created by man. To establish this, they utilized the logic of the Purva Mimansa, arguing that since sound is eternal and words are made of sound, the Vedas must be eternal and uncreated by any personal agency, whether human or divine.

 

However, this supremacy was a historical shift; early Dharma Sutras recognized multiple sources of authority, including tradition and the agreed decisions of learned assemblies, rather than the Vedas alone. This theological ingenuity eventually gave way to a "turn of the tide" where Brahmins subordinated the Vedas to the Smritis, Puranas, and Tantras to justify evolving social practices like Sati and adoption. The Trimurti—comprising Brahma, Vishnu, and Shiva—is theoretically a co-equal trinity, yet the Puranic literature reveals a history of intense rivalry and mutual vilification among these gods. Brahma, once the supreme creator, was eventually "knocked out of the field of worship" following defamatory attacks and charges of misconduct. The rise of the Goddesses, such as Durga and Kali, further shifted this hierarchy, as they were portrayed as the sole beings capable of destroying powerful demons that the male gods were supposedly too "imbecile" to defeat.

 

Socially, the Chaturvarna system remains the "very soul of Hinduism," despite a "bewildering multiplicity" of at least eleven different explanations regarding its divine origin across various texts. To maintain this social structure, the four Ashramas were refined into a system of "planned economy" for the individual’s life, eventually making marriage compulsory to prevent the growth of rival ascetic orders like those in Buddhism. Ethical standards also underwent a radical transformation from the "Himsa" of the ancient Aryans—who are described as avid gamblers, drinkers, and beef-eaters—to the modern doctrine of Ahimsa. This move toward vegetarianism was later challenged by Tantraism, which restored the consumption of meat and wine as essential components of religious worship. Ultimately, these internal contradictions form a series of "riddles" that suggest the Hindu religious system was often formulated to serve the practical and professional interests of the Brahmin class

 

What is the Doctrine of Apaurusheya?

The doctrine of Apaurusheya is a technical term used by Vedic Brahmins to assert that the Vedas are of supernatural origin and were not made by any human agency.

The key components of this doctrine as presented in the book include:

• Absence of Human Frailty: By declaring the Vedas to be Apaurusheya (not made by man), the Brahmins argued that the texts are free from the "failings, faults and frailties" to which all humans are subject.
• Infallibility: This superhuman origin is the foundation for the theory of Vedic infallibility; because they were not produced by man, their authority is considered final, conclusive, and beyond question.
• Extension to Divinity: The doctrine was pushed even further by the philosopher Jaimini in the Purva Mimansa, who argued that the Vedas were made neither by man nor by God. Jaimini's logic rested on the following premises:
1. God is incorporeal: Having no palate or organs of speech, God could not have uttered the letters of the Veda.
2. Eternity of Sound: Sound is not created but is eternal and merely manifested by the speaker.
3. Eternal Connection: The connection between a word and its meaning is eternal.
4. Syllogism: Since sound is eternal, the words made of sound are eternal, and therefore the Vedas—which are comprised of these words—are eternal and uncreated.

Contradictions Noted: The book highlight several "riddles" that challenge this doctrine:

• Human Authorship in the Texts: The Anukramanis (indices to Vedic literature) specifically list the names and families of the Rishis who composed each hymn.
• Internal Testimony: Numerous passages within the Rig-Veda show the Rishis describing themselves as the composers of the hymns, often comparing their work to that of a craftsman making an "efficacious production".
• Historical Development: The Vedas themselves distinguish between "ancient and modern" Rishis and "old and new" hymns, which implies a historical, human-made product rather than an eternal, pre-existing one.

The book suggests that the Brahmins' "desperate attempt" to establish the Vedas as Apaurusheya and infallible was likely motivated by a desire to provide an unquestionable authority for the Chaturvarna system, which placed the Brahmin class at the head of the social order.