There many such examples, but most notable one as per me is The Nāsadīya Sūkta of ṚgVeda (10.129)

• 10.129.1

नासदासीन नो सदासीत तदानीं नासीद रजो नो वयोमापरो यत|
किमावरीवः कुह कस्य शर्मन्नम्भः किमासीद गहनं गभीरम || nāsadāsīn no sadāsīt tadānīṃ nāsīd rajo no vyomāparo yat |
kimāvarīvaḥ kuha kasya śarmannambhaḥ kimāsīd ghahanaṃ ghabhīram ||

Translation:-

Then even nothingness was not, nor existence,
There was no air then, nor the heavens beyond it.
What covered it? Where was it? In whose keeping?
Was there then cosmic water, in depths unfathomed?

• 10.129.2

न मर्त्युरासीदम्र्तं न तर्हि न रात्र्या अह्न आसीत्प्रकेतः |
आनीदवातं सवधया तदेकं तस्माद्धान्यन न परः किं चनास ||
na mṛtyurāsīdamṛtaṃ na tarhi na rātryā ahna āsītpraketaḥ |
ānīdavātaṃ svadhayā tadekaṃ tasmāddhānyan na paraḥ kiṃ canāsa ||

Translation:-

Then there was neither death nor immortality
nor was there then the torch of night and day.
The One breathed windlessly and self-sustaining.
There was that One then, and there was no other.

• 10.129.3

तम आसीत तमसा गूळमग्रे.अप्रकेतं सलिलं सर्वमािदम |
तुछ्येनाभ्वपिहितं यदासीत तपसस्तन्महिनाजायतैकम ||
tama āsīt tamasā ghūḷamaghre.apraketaṃ salilaṃ sarvamāidam |
tuchyenābhvapihitaṃ yadāsīt tapasastanmahinājāyataikam ||

Translation:-

. At first there was only darkness wrapped in darkness.
All this was only unillumined cosmic water.
That One which came to be, enclosed in nothing,
arose at last, born of the power of heat.

• 10.129.4

कामस्तदग्रे समवर्तताधि मनसो रेतः परथमं यदासीत |
सतो बन्धुमसति निरविन्दन हर्दि परतीष्याकवयो मनीषा ||
kāmastadaghre samavartatādhi manaso retaḥ prathamaṃ yadāsīt |
sato bandhumasati niravindan hṛdi pratīṣyākavayo manīṣā ||

Translation:-

In the beginning desire descended on it -
that was the primal seed, born of the mind.
The sages who have searched their hearts with wisdom
know that which is kin to that which is not.

• 10.129.5

तिरश्चीनो विततो रश्मिरेषामधः सविदासी.अ.अ.अत |
रेतोधाासन महिमान आसन सवधा अवस्तात परयतिः परस्तात||
tiraścīno vitato raśmireṣāmadhaḥ svidāsī.a.a.at |
retodhāāsan mahimāna āsan svadhā avastāt prayatiḥ parastāt ||

Translation:-

And they have stretched their cord across the void,
and know what was above, and what below.
Seminal powers made fertile mighty forces.
Below was strength, and over it was impulse.

• 10.129.6

को अद्धा वेद क इह पर वोचत कुत आजाता कुत इयंविस्र्ष्टिः|
अर्वाग देवा अस्य विसर्जनेनाथा को वेद यताबभूव ||
ko addhā veda ka iha pra vocat kuta ājātā kuta iyaṃvisṛṣṭiḥ |
arvāgh devā asya visarjanenāthā ko veda yataābabhūva ||

Translation:-

But, after all, who knows, and who can say
Whence it all came, and how creation happened?
the gods themselves are later than creation,
so who knows truly whence it has arisen?

• 10.129.7

इयं विस्र्ष्टिर्यत आबभूव यदि वा दधे यदि वा न|
यो अस्याध्यक्षः परमे वयोमन सो अङग वेद यदि वा नवेद || iyaṃ visṛṣṭiryata ābabhūva yadi vā dadhe yadi vā na |
yo asyādhyakṣaḥ parame vyoman so aṅgha veda yadi vā naveda ||

Translation:-

Whence all creation had its origin,
the the first origin of this creation, whether he fashioned it or whether he did not,
the one, who surveys it all from highest heaven,
he knows — or maybe even he does not know

This Sūkta talks about the Vedic Cosmogony. The hymn has attracted a large body of literature of commentaries both in Indian darśanas and in Western philology and is one of the most widely received portion of ṚgVeda.

My favorite part of this Sūkta are mantra 6 & 7. It is considered the primary source material of different atheistic philosophies of India(early Nyāyá, Vaiśeṣika, Sāṃkhya, Cārvāka, Ajñana, etc.) It is also known as the Creation Hymn, and is considered as one of the earliest accounts of skeptical inquiry and agnosticism. Astronomer Carl Sagan quoted it in discussing India's "tradition of skeptical questioning and unselfconscious humility before the great cosmic mysteries.

Several scholars interpret it in the context of Big Bang theory. As it mentions the world beginning from a point or bindu through the power of heat. This can be seen as corresponding to the Big Bang theory.

The kind of fundamental questioning to very concept of Creator god himself, and logic that the atheistic philosophies of hinduism propound further based on it, is completely absent from the abrahamic literature.