24 Riddles in Hinduism by B. R. Ambedkar
Answer by Kedi Ganapati
✦ Table of Contents ✦
- Riddle 1: Why One Is Hindu
- Riddle 2: Origin of the Vedas
- Riddle 3: Other Scriptures on Vedas
- Riddle 4: Why Vedas Became Infallible?
- Riddle 5: Vedas: Neither Human nor Divine?
- Riddle 6: Moral Value of the Vedas
- Riddle 7: Brahmins Lowered the Vedas
- Riddle 8: Upanishads vs Vedas
- Riddle 9: Upanishads Under the Vedas
- Riddle 10: Gods Made to Fight
- Riddle 11: Rise and Fall of Gods
- Riddle 12: Gods Replaced by Goddesses
- Riddle 13: The Riddle of Non-Violence
- Riddle 14: Return from Non-Violence
- Riddle 15: Violent Goddess and Peaceful God
- Riddle 16: Origin of the Four Varnas
- Riddle 17: The Four Ashramas
- Riddle 18: Manu and Mixed Castes
- Riddle 19: Patriarchy to Matriarchy
- Riddle 20: Kali Varjya Explained
- Riddle 21: Theory of Manvantara
- Riddle 22: Purpose of Brahma
- Riddle 23: Endless Kali Yuga
- Riddle 24: The Riddle of Kali Yuga
Introduction
In Riddles in Hinduism (Author: B. R. Ambedkar), I, Kedi Ganapati, am presenting concise and neutral responses to the 24 major riddles raised in the book, based on my spiritual and religious understanding. These responses are meant to be known by every Sanatani, Ambedkarite, and all people alike.
Dr. Babasaheb Ambedkar sought answers to these riddles in 1956; in 2026, I am offering my answers to them.
Riddle 1: Why One Is Hindu
Ambedkar: Riddle 1. Why is it difficult to know the reason for being a Hindu?
Kedi: Hindu culture was not created by any one individual or a single sect; rather, it was shaped by thousands of Indian saints and sages who used the resources around them to practice Sanatan Dharma. The fundamental purpose of the creation of Hindu culture is to practice Sanatan Dharma, and to practice Sanatan Dharma there is no need for all human beings to adopt uniform conduct and dress. Both theists and atheists can practice Sanatan Dharma, because following Hindu culture is not even necessary in order to practice Sanatan Dharma.
Apart from Hindu culture, all other cultures and civilizations have been created by a single individual and a single sect, in which all people associated with that culture are ordered to adopt uniform conduct and dress. Hindu culture is the only culture in the world that does not order anyone to adopt uniform conduct and dress, nor does it make any human being a slave to culture. Hindu culture teaches all human beings to practice Sanatan Dharma, while also granting them the freedom to adopt personal conduct and dress individually. Therefore, one who worships God is a Hindu; one who questions God is also a Hindu.
Every human being in the world has a different physical form and mental state; on this basis, diversity within a culture is itself proof of that culture’s purity and order. A culture that wants to see all human beings in a single mold is a chain of slavery, and such a culture is in fact disorder.
The person who expects all Hindus to have uniform conduct and dress will be the only one for whom it is difficult to know the reason for being a Hindu. A Hindu does not need to provide proof of being a Hindu, whereas people of other cultures must adopt uniform conduct and dress in order to prove their culture. An Indian does not need any ritual to become a Hindu; being born in India in a Hindu family is itself his attainment, whereas people of other cultures must necessarily undergo a ritual before adopting that culture.
Hindu is a man-made culture that follows God-made Sanatan Dharma, and God has created diversity in human beings; therefore, there is diversity in human Sanatan Dharma and in Hindu culture as well.
If Dr. Babasaheb Ambedkar had asked who is a Hindu and who is not a Hindu, then the answer would have been very simple, and this riddle would not have arisen as to why it is difficult to know the reason for being a Hindu. Hindu culture is the culture of the country of India, not the culture of all human beings in the world. The religion of humanity that belongs to all human beings in the world is Sanatan Dharma. Hindu culture is connected only with the country of India, and Sanatan Dharma is connected with all human beings in the world. Thousands of sages of India have created various Hindu cultures, such as Marathi Hindu culture, Bengali Hindu culture, Tamil Hindu culture, Gujarati Hindu culture, Punjabi Hindu culture, etc.
Every person living in India who is not a follower of any culture other than Hindu culture is a Hindu. A citizen of India who does not follow any culture is a Hindu. A citizen of India who follows any one civilization of India is a Hindu. A citizen of India who follows any one civilization of India, but wants to destroy another civilization, or wants to destroy any custom of his own civilization, is a Hindu. An Indian living abroad or a foreign citizen who follows any one civilization of India is a Hindu.
A citizen of India who is a follower of the culture of another country apart from Hindu culture is not a Hindu. An Indian or foreigner living abroad who is a follower of another culture is not a Hindu. A citizen of India who has abandoned all the civilizations of India and wants to destroy any civilization of India is not a Hindu.
Riddle 2: Origin of the Vedas
Ambedkar: Riddle 2. The Origin of the Vedas — A Brahmanical Explanation or an Art of Ambiguity?
Kedi: The word “Veda” has two meanings. One meaning is knowledge. The other refers to reciting any mantra, declaration, or song in a fixed melodic tone.
In Sanatan Dharma, there are six scriptures: Sanak, Sanatan, Sanandan, Sanat, Veda, and Purana. Of these, the first four—Sanak, Sanatan, Sanandan, and Sanat—are considered divine scriptures revealed directly by God through incarnation and spoken from His own mouth. The Vedas and Puranas, however, are spoken and composed by human beings.
Because “Veda” also means knowledge, some saints, Brahmins, and priests began referring to the four divine scriptures as Vedas, although they are not Vedas. The true meaning of Veda is “recitation in a fixed tone.” Referring to Sanak, Sanatan, Sanandan, and Sanat as Vedas is incorrect; they are God-created, eternal scriptures. Vedas, however, are not eternal. The creation of new Vedas and the conclusion of old ones is an ongoing process.
A Veda is any human-composed system of worship, praise of God, noble thoughts, or devotional songs. Anyone capable of composing worship methods and hymns can create Vedas. Sanatan Dharma and God are not limited to any one language; therefore, no scripture of Sanatan Dharma is bound to a single language. Anyone capable of composing Vedas or Puranas has the right to write them in their mother tongue or in any contemporary language.
Riddle 3: Other Scriptures on Vedas
Ambedkar: Riddle 3. Testimony of Other Scriptures Regarding the Origin of the Vedas
Kedi: Many scholars do not distinguish between Veda and Shastra. A Shastra is that which contains knowledge; a Veda is that which includes rhythmic praise, reflection, music, systems of worship, and cultural rites.
Some scholars have referred to the four divine scriptures—Sanak, Sanatan, Sanandan, and Sanat—as Vedas. Therefore, differences appear in other scriptures regarding the origin of the Vedas.
Moreover, since Vedas are human creations and have been composed by many individuals, testimonies about their origin in other scriptures will always remain incomplete. From the origin of humanity, humans have been composing Vedas, and this process will continue eternally.
Riddle 4: Why Vedas Became Infallible?
Ambedkar: Riddle 4. Why Did the Brahmins Suddenly Declare the Vedas Infallible and Unquestionable?
Kedi: All cultures and civilizations in the world traditionally gave primacy to one specific language and conducted worship exclusively in that language. Hindu culture alone performed worship in many languages.
Some Brahmins desired to conduct worship exclusively in Sanskrit. To fulfill this desire, they attempted to declare the Sanskrit Vedas infallible and unquestionable.
In reality, the Vedas in Hindu culture are not infallible or beyond question. There is provision for debate (Shastrartha) regarding the Vedas, and there is also provision for correcting errors if present. Every Rishi has the right to compose new Vedas.
Riddle 5: Vedas: Neither Human nor Divine?
Ambedkar: Riddle 5. Why Did the Brahmins Say the Vedas Were Neither Man-Made nor God-Made?
Kedi: The right to compose Vedas belongs to humans, Ganas, and God. When humans compose a Veda, it is called human-made. When Ganas compose a Veda, it is called Apaurusheya (not of human origin). When God Himself composes a Veda, it is called God-made.
There are eight types of Rishi Ganas who enter human bodies and compose various scriptures. Among them, Rishi Bharadwaj is said to enter human bodies to compose Vedas. Vedas are not composed only in Sanskrit but also in Marathi, Tamil, Gujarati, Punjabi, Bengali, and other languages. All verses of worship across languages are Vedas.
Everyone in the universe has the right to compose Vedas, but only Lord Ganesha has the right to compose Sanatan religious scriptures. There is a vast difference between Vedas and religious scriptures. Lord Ganesha incarnates in the final Kali Yuga of each Kalpa to compose religious scriptures.
Before such incarnations, various cultures write their own human-made scriptures and Vedas and declare them divine. Throughout history, all civilizations have declared their scriptures divine, even though they know that their founders and scripture-writers are different individuals.
Brahmins describe Sanskrit Vedas as Apaurusheya because they believe Rishi Bharadwaj entered the bodies of composers to create them. This may be partially true. Some Sanskrit Vedas may have been composed by Ganas, others by humans. However, all religious scriptures written before the incarnation of Lord Ganesha are either human-made or Apaurusheya, whether Indian or foreign.
Riddle 6: Moral Value of the Vedas
Ambedkar: Riddle 6. The Content of the Vedas: Do They Have Moral or Spiritual Value?
Kedi: The fundamental purpose of composing Vedas is to increase morality and spirituality in society. Cultural rites, customs, worship methods, devotional practices, and spiritual discipline form the content of the Vedas.
Through rites and customs, society is taught morality; through worship and devotion, spirituality is enhanced.
However, since Vedas are human-made, some customs within them may be inhumane. As a result, the content of Vedas can sometimes promote immorality or spiritual decline. Therefore, Vedic content has the potential to promote both morality and immorality.
It is society’s responsibility to identify inhumane and unethical elements within the Vedas and remove them, so that the content of the Vedas promotes only morality and spirituality.
Riddle 7: Brahmins Lowered the Vedas
Ambedkar: Riddle 7. The Turn of the Tide — How did the Brahmins declare the Vedas lower than even their most inferior Shastras?
Kedi: There is a vast difference between the Vedas and the Shastras — as great as the difference between earth and sky. If the Shastras are the sky, then the Vedas are the earth.
Without the Vedas, economics, statecraft, and jurisprudence can still function effectively, because these are parts of the Shastras. However, without the Shastras, economics, statecraft, and jurisprudence cannot function properly.
The Vedas are suitable for bringing stability and peace within an individual, while the Shastras are suitable for bringing stability and peace within society. An individual alone has no independent existence; existence always belongs to society. Therefore, scholars and Brahmins declared the Vedas to be lower than even their most basic Shastras.
Riddle 8: Upanishads vs Vedas
Ambedkar: Riddle 8. How did the Upanishads wage war against the Vedas?
Kedi: The primary purpose of the Upanishads is to comment upon, interpret, and debate the contents of the Shastras, Vedas, and Puranas. The Upanishads do not present independent knowledge; rather, they discuss and analyze the knowledge and ideas found in other scriptures.
Opposing inhuman or unethical verses and ideas found in the Shastras and Vedas is the duty of the Upanishads. Therefore, what appears as a “war” of the Upanishads against the Vedas is actually a process of purifying the Shastras and the Vedas.
Riddle 9: Upanishads Under the Vedas
Ambedkar: Riddle 9. How were the Upanishads made subordinate to the Vedas?
Kedi: The Upanishads comment only on ideas that are mentioned in the Vedas and Shastras. Ideas not present in the Vedas and Shastras are not discussed in the Upanishads. For this reason, the Upanishads are considered subordinate to the Vedas and Shastras.
Riddle 10: Upanishads vs Vedas
Ambedkar: Riddle 10. Why did the Brahmins make Hindu gods fight among themselves?
Kedi: Sectarianism has long been a weakness of human beings. Those influenced by sectarianism try to portray the God and reformers of their own sect as more powerful than those of other sects. In doing so, they create false narratives of conflict between the gods and reformers of different traditions.
Brahmins belonging to different sects did the same — they created fictional stories of conflicts among the gods.
In reality, all gods are different manifestations of the Supreme Being, Adi Ganapati. The Supreme did not assume different forms in order to fight, but to perform different functions. For example:
To regulate dimensions, the form of Ishvara is assumed.
To incarnate on earth, the form of Bhagavan is assumed.
To temporarily enter a human body and assist, the form of a Deity (Deva) is assumed.
To remain eternally on earth, the form of a Chiranjivi is assumed.
All stories depicting gods fighting one another are false.
Riddle 11: Rise and Fall of Gods
Ambedkar:Riddle 11. Why did the Brahmins make Hindu gods rise and fall?
Kedi: The Supreme Being has 33 forms divided into 6 categories:
1 Complete Supreme Being,
2 Incomplete Supreme Forms,
7 Ishvaras,
7 Bhagavans,
8 Devas, and
8 Chiranjivis.
Only the 8 Devas experience “rise and fall,” because they do not possess their own independent physical bodies. They enter human bodies to assist human beings.
These eight Devas include Kamadeva, Suryadeva, Chandradeva, Agnideva, Vayudeva, Varunadeva, Indradeva, and Dhruvadeva.
Only the 8 Devas experience “rise and fall,” because they do not possess their own independent physical bodies. They enter human bodies to assist human beings.
If, after a deity enters a human body, that person still lacks the will to act, the fall of that deity within that individual is inevitable. However, when a defeated person, after losing everything, regains the will to act anew, the deity within becomes capable of empowering that action — this is the “rise” of the deity.
The other forms of the Supreme — Ishvara, Bhagavan, and Chiranjivi — cannot be forced into rise or fall.
Riddle 12: Gods Replaced by Goddesses
Ambedkar:Riddle 12. Why did the Brahmins dethrone the gods and enthrone the goddesses?
Kedi: Gods and goddesses are complementary to one another and represent two aspects of the same essence.
Gauri and Ganapati are complementary.
Shiva–Kali and Shiva–Durga are complementary.
Vishnu and Lakshmi are complementary.
Brahma and Saraswati are complementary.
Some functions are governed by the masculine principle, while others are governed by the feminine principle. Therefore, Brahmins did not dethrone any god in order to seat a goddess. Rather, each deity — male or female — has an independent throne and independent function.
Riddle 13: The Riddle of Non-Violence
Ambedkar: Riddle 13. The Riddle of Non-Violence
Kedi: By practicing non-violence, one can protect oneself from becoming a victim of violence. Therefore, non-violence should be observed for self-protection. The fundamental purpose of non-violence is to safeguard oneself from violence.
Riddle 14. From Non-Violence Back to Violence
Ambedkar: Riddle 14. From Non-Violence Back to Violence
Kedi: The fundamental purpose of non-violence is self-protection from violence. However, when an unrighteous or enraged person initiates violence, then abandoning non-violence and responding with force for self-defense becomes the primary duty.
Riddle 15: Violent Goddess and Peaceful God
Ambedkar:Riddle 15. How did the Brahmins marry a non-violent god to a blood-thirsty goddess?
Kedi: The fundamental purpose of marriage is procreation, building a family, and becoming complementary partners who complete each other’s incompleteness. God did not manifest in different deities in order to marry among themselves. Gauri–Ganapati, Shiva–Kali, Shiva–Durga, Vishnu–Lakshmi, and Brahma–Saraswati are complementary to each other; they are the masculine and feminine forms of the same essence. They do not need marriage to become one, nor do they need to produce offspring or establish a family.
Marriage applies only to Bhagwan (God incarnate), who descends in human form to experience human life. Shankar, Dattatreya, Parashurama, Rama, Krishna, Buddha, and Kalki marry only when they incarnate on Earth in human form. Apart from Bhagwan, the marriage and family of other deities are false narratives.
As for the marriage of a non-violent god and a blood-thirsty goddess, that itself represents completeness and complementarity.
Riddle 16: Origin of the Four Varnas
Ambedkar: Riddle 16. The Four Varnas — Are Brahmins Certain About Their Origin?
Kedi: Varna refers to the tendency or inclination to perform a particular kind of action (karma). Brahmin, Kshatriya, Vaishya, and Shudra are four “good” varnas, and Untouchable and Chandala are two “bad” varnas — making a total of six varnas. The creator of varna is Lord Ganapati.
Different varnas exist so that different inclinations toward various types of work arise in human beings. If there were only one varna, everyone would desire to perform the same work. To maintain balance and diversity in society through different functions, multiple varnas were created.
All six varnas were created before the origin of human beings; therefore, Brahmin, Shudra, and Chandala all originated simultaneously.
The Brahmin’s function is speech; therefore, the symbol of the Brahmin varna is the mouth. The Kshatriya’s function is protection with the arms; therefore, the symbol is the arms. The Vaishya’s function relates to material and economic needs; therefore, the symbol is the stomach.
The Shudra’s function is to perform art according to the customer’s direction and to work according to the employer’s instruction; therefore, the symbol is the feet.
The Untouchable varna represents the tendency toward crime; therefore, its symbol is the prison. The Chandala represents the tendency to seize the wealth of one’s own family; therefore, its symbol is the house.
Untouchable and Chandala are not castes but tendencies of action. A person with a criminal tendency is described as belonging to the Untouchable varna. A person with the tendency to seize family wealth without working is described as belonging to the Chandala varna.
Some Brahmins misunderstood symbols as literal reality and began making absurd claims such as “the Brahmin was born from the mouth of Brahma.” Just as saying a Brahmin was born from the mouth is incorrect while saying the mouth is symbolic is correct, similarly saying a Shudra was born from the feet is incorrect, while saying the feet are symbolic is correct.
No one is a Brahmin by birth, and a Brahmin does not necessarily remain a Brahmin until death. Just as among four children of the same father, one may be female, male, transgender, or homosexual — not all are identical — similarly, among four children, one may be Brahmin, Kshatriya, Vaishya, or Shudra. A father being Brahmin does not guarantee that the son will be Brahmin; likewise, a Shudra father does not guarantee a Shudra son. A Brahmin’s son may be Vaishya, and a Shudra’s son may be Brahmin.
Riddle 17: The Four Ashramas
Ambedkar:Riddle 17. The Four Ashramas — What Are Their Cause and Method?
Kedi: Brahmacharya, Grihastha, Vanaprastha, and Sannyasa are the four ashramas, which are essentially four stages of human life. Each person lives these stages differently according to destiny (prarabdha) and present karma.
The stage of fulfilling family responsibilities while living within a family is Grihastha. Some experience it in small families, some in large families, and some in unhealthy or violent environments.
Living away from family for work or solitude is Vanaprastha. Some move to other cities or countries for work; others remain nearby but live in separation for solitude.
Renouncing family responsibilities while living within the family, or physically leaving the family to renounce, is Sannyasa. Some practice renunciation within the family; others away from it.
These four ashramas are four life phases. A person cannot fully determine how each stage will unfold; destiny shapes them.
Riddle 18: Manu and Mixed Castes
Ambedkar:Riddle 18. Manu’s Madness — The Brahminical Explanation of Mixed Castes
Kedi: In Sanatan Dharma, only four good varnas and two bad varnas — six in total — are recognized. Beyond this, no caste exists. The idea of mixed castes is a deception created by foreign invaders and casteist politicians.
To prevent inter-caste marriages, artificial castes were created, which have no connection with Sanatan Dharma or Hindu culture
Inter-caste or inter-faith marriage does not change one’s varna, nor does it create a mixed varna. Varna is a mental tendency toward action, while caste refers to a group engaged in similar work and holding similar ideas.
Foreign invaders labeled Indian professions as castes. Occupational certificates issued for tax concessions were later declared caste certificates. Thus, various castes emerged in India, unrelated to humanity or Sanatan Dharma.
Tax was applied based on caste certificate rather than income. As a result, two Brahmins earning different incomes paid equal tax, and similarly among Shudras.
This system led Indians to oppose karma-based varna and accept birth-based caste. Its influence can still be seen in constitutional policies, where fee structures differ based on caste certificates regardless of economic status.
Some caste-based politicians maintain and expand this disorder for political benefit.
Riddle 19: Patriarchy to Matriarchy
Ambedkar:Riddle 19. From Patriarchy to Matriarchy — What Did Brahmins Seek?
Kedi: Sanatan Dharma and Hindu culture are woman-centric. Woman is the source and symbol of culture. An unmarried man once placed his mother’s name before his own; a married man placed his wife’s name before his own.
Foreign invasions shifted matriarchy to patriarchy. The independence movement began reversing this shift, but due to constitutional imitation of foreign models, patriarchy still prevails.
The day India creates a fully independent constitution, a shift toward matriarchy may occur. With matriarchy, the immoral caste system based on patriarchy would end.
Riddle 20: Kali Varjya Explained
Ambedkar:Riddle 20. Kali Varjya — The Art of Suspending Sin Without Calling It Sin
Kedi:The 24 eternal principles of Sanatan Dharma are timeless and none are forbidden in Kali Yuga. However, traditions and customs vary by time, place, and circumstance.
Some customs valid in Dwapara Yuga may be forbidden in Kali Yuga. For example, cannabis consumption was once common in India, but after foreign cigarette and alcohol companies were established, cannabis was banned to increase their sales.
If customs can change within the same era, traditions from previous ages can also become “Kali Varjya.”
Some customs produce virtue depending on time and place; others produce sin. To suspend harmful customs, it must be demonstrated that they generate sin so they are not reinstated. Since customs function differently according to time, place, and situation, some may become Kali Varjya.
Riddle 21: Theory of Manvantara
Ambedkar: Riddle 21 – The Theory of Manvantara
Kedi: A Manvantara is a system of time calculation connected to the revolutions of celestial bodies. Just as when the Earth completes one revolution around the Sun, that duration is called one year, similarly, the time taken by a celestial body named Shukla to complete one revolution around another celestial body named Shubhra is called a Manvantara.
In one Kalpa, Shukla completes four revolutions around Shubhra; therefore, in one Kalpa there are four Manvantaras — Uday (Dawn), Prachin (Ancient), Madhya (Middle), and Adhunik (Modern). At present, the first year of the third phase of the sixth and final Kali Yuga of the Modern Manvantara began in 2025.
The Earth rotates on its axis; that duration is one day.
The Moon revolves around the Earth; that duration is one month.
The Earth revolves around the Sun; that duration is one year.
The Sun revolves around Krishna; that duration is one Yuga.
Krishna revolves around Shukla; that duration is one Chaturyuga.
Shukla revolves around Shubhra; that duration is one Manvantara.
Shubhra revolves around Vaikuntha; that duration is one Kalpa.
One Yuga lasts 12,000 years.
One Chaturyuga consists of four Yugas.
One Manvantara consists of six Chaturyugas, that is, 24 Yugas.
One Kalpa consists of four Manvantaras, that is, 96 Yugas.
Riddle 22: Purpose of Brahma
Ambedkar:Riddle 22 – If Brahma is not a religion, then what is the purpose of Brahma
Kedi:Ishvara Brahma is the creator of the universe. The very meaning of Brahma is creation. The law of nature is that the sustainer and redeemer are more revered than the creator.
Ishvara Vishnu is the sustainer, and Ishvara Shiva is the redeemer. After the creation of an object or a living being, the role of the creator ends; therefore, Brahma is not widely worshipped. To preserve the existence of objects and living beings, a sustainer and redeemer are necessary. Hence, to maintain existence, Vishnu the sustainer and Shiva the redeemer are worshipped.
The existence granted by Ishvara Brahma cannot be altered or modified by Brahma; therefore, Brahma is not worshipped. However, the God who granted physical existence should also be worthy of worship.
Riddle 23: Endless Kali Yuga
Ambedkar:Riddle 23 – Kali Yuga: Why did the Brahmins make it endless?
Kedi:At present, the final Kali Yuga of the sixth Chaturyuga of the Modern Manvantara of this Kalpa is ongoing. Two phases of this final Kali Yuga have been completed, and from 2025 the first year of the third phase has begun. Each phase lasts 3,000 years. Thus, 6,000 years of Kali Yuga have been completed, and 6,000 years remain.
The duration of Kali Yuga — and of all Yugas — is 12,000 years. When this Kali Yuga ends, this Kalpa will also end, and a new Kalpa will begin. Therefore, this Kali Yuga is “endless” in the sense that no living human in this age will witness the next Satya Yuga. However, humanity can transform Kali Yuga itself into a Satya Yuga.
In one Kalpa there are 96 Yugas. In 72 of them, human life exists. Of these, 71 Yugas have already ended, and the present Kali Yuga is the final Yuga in which human life exists. As soon as Kali Yuga ends, the Uday Manvantara of the next Kalpa will begin. In all 24 Yugas of the Uday Manvantara, there will be no human existence.
After those 24 Yugas, when the first Satya Yuga of the Prachin Manvantara begins, human existence will be re-established in the first Kumbha period. At that time as well, the principles of Sanatana Dharma will apply, and its restoration will take place.
Riddle 24: The Riddle of Kali Yuga
Ambedkar:Riddle 24: The Riddle of Kali Yuga
Kedi:In the Modern Manvantara, there are six Kali Yugas. At present, the sixth and final Kali Yuga of the Modern Manvantara is ongoing. In every Kali Yuga of the Modern Manvantara, Lord Buddha appears to restore Sanatana Dharma. In one Kalpa, Lord Buddha incarnates six times.
In the final Kali Yuga of a Kalpa, Maitreya Buddha, Lord Kalki, and Lord Ganesha incarnate in a single human body to restore Sanatana Dharma once again.
In Kali Yuga, the influence of the demon Kali and unrighteous people is stronger; therefore, this age is called Kali Yuga. During this period, social customs and governmental policies are implemented not for the development of society, but for dividing and oppressing it. Therefore, in Kali Yuga, every human being has a greater need for self-reflection.
For example, in India, people have been divided into thousands of castes, with rights given to only a few selected castes while the rights of the remaining castes are taken away and they are oppressed. However, instead of critically examining injustices occurring within the justice system, many Indians mistakenly attribute these problems to the influence of Kali Yuga.
Similarly, in other countries, instead of reflecting upon social customs and governmental policies, people silently accept them as merely the effect of Kali Yuga.
Conclusion
Dr. Babasaheb Ambedkar raised 24 riddles concerning Sanatan Dharma and Hindu culture. I have studied these riddles and attempted to answer them based on my spiritual understanding. In seeking answers, I did not rely on textual evidence from scriptures; rather, I made my own life a laboratory and tried to understand the answers and the deeper mysteries of these riddles through personal experience and introspection.
If you also engage in self-reflection—observing the thoughts, desires, tendencies, emotions, mental states, and conditions within your mind—and examine them logically alongside religious texts, you too may discover answers and insights that are not easily understood through scriptures alone.
Disclaimer
In almost every question raised by Dr. Ambedkar, a common pattern can be seen, such as — why did Brahmins do this, why did Brahmins do that. These questions were framed in a style that criticized Sanatan Dharma and Hindu culture by placing only the Brahmin community at the center. Therefore, while writing answers to those questions, my responses may also appear to some people as a criticism of Dr. Ambedkar’s perspective.
This article is not intended to criticize B. R. Ambedkar, but rather to pay tribute to him by presenting answers to the riddles he raised regarding Sanatan Dharma and the Hindu religion.
Paying tribute to B. R. Ambedkar does not mean that I agree with all of his views or ideology. I oppose his caste-based constitutional policies, and the 22 vows that, in my view, were directed against Sanatan Dharma and the Hindu religion and contributed to making society more leftist. I remain committed to Sanatan Dharma while presenting my perspective on the questions he raised.
Note: I have not written these answers with any feeling of opposition toward any individual or community. Rather, I have written responses to Dr. Ambedkar’s unanswered questions with the aim of spreading the knowledge of Sanatan Dharma throughout the world.
