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As the religion develops in the Vedic period, it moves in two superficially contradictory directions -- on the one hand to an increasingly elaborate, expensive, and specialized system of rituals; on the other towards abstraction and internalization of the principles underlying ritual and cosmic speculation on them.But the beginnings of both trends can be seen in the earlier texts.Moreover, because we must rely on texts, our knowledge of Vedic religion is entirely verbal; we know nothing of the visual and iconographic aspect of Vedic religion, if such there was beyond the solemn enactment of the S’rauta and some G®hya rites.

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®gveda (with as late additions, book 10 and also parts of book 1), 2.Due to their preservation in various parts of India, a fairly wide spectrum of religious thought of this early period has survived to this day, and we do not have to rely on the authoritative texts of a single school of thought.Because of these circumstances we are in a reasonably good position to study Vedic Hinduism -- we have voluminous texts regarding the religion from various points of view: verbal material internal to the ritual, extremely detailed "handbooks" laying out ritual practice, exegesis of the ritual, both exoteric and esoteric, as well as various views of mythology.It may also be added that to call this period "Vedic Hinduism" is a contradiction in terminis since Vedic religion is very different from what we generally call "Hindu religion", - at least as much Old Hebrew religion is from medieval and modern Christian religion.However, Vedic religion is treatable as a predecessor of Hinduism.

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