Across the centuries, understandings of the Vedas have moved from an almost exclusive concern with outer ritual to increasingly interior, philosophical, and symbolic readings. In the earliest layers, the Vedic hymns were received primarily as liturgical material for sacrifice, where the power lay in precise recitation and correct performance of yajña to sustain cosmic order and propitiate deities. The Brāhmaṇa texts elaborated these rites with detailed instructions and symbolic explanations, while the early Upaniṣads began to turn the gaze inward, reinterpreting sacrifice as an inner process and exploring Brahman, Ātman, and liberation. This shift did not discard ritual, but gradually subordinated it to knowledge and direct experience, suggesting that the deepest meaning of the Vedas concerns the nature of reality and consciousness rather than external action alone.

As philosophical reflection matured, systematic schools of thought arose that each claimed to unlock the true intent of the Vedas. Pūrva Mīmāṃsā emphasized the eternality and authorlessness of the Veda and treated it chiefly as a source of injunctions about dharma and ritual duty, whereas Vedānta took the Upaniṣads as central and read the Vedas as a revelation of Brahman and the path to mokṣa. Within Vedānta, Advaita, Viśiṣṭādvaita, and Dvaita developed distinct interpretations of the same Vedic and Upaniṣadic passages, ranging from nondualism to qualified nondualism to dualism, and their extensive commentaries gave the tradition a highly refined hermeneutical apparatus. Alongside these, other darśanas, as well as the Bhakti and Tantric movements, drew on Vedic authority while recasting its language in devotional, esoteric, or psychological terms, so that hymns, mantras, and deities could be read as symbols of inner states and personal relationship with the divine.

In more recent centuries, the Vedas have been approached through yet another set of lenses, shaped by historical inquiry, religious reform, and new spiritual syntheses. Philological and historical-critical scholarship has treated the Vedas as early documents of Indo-Aryan culture, analyzing their language, mythology, and social vision, often setting aside their sacral status. Reform movements such as the Brahmo Samaj and Arya Samaj turned back to the Vedas to argue for monotheism, ethical rationality, and a “pure” religion distinct from later ritual and image worship, while neo-Vedāntic thinkers presented Vedic wisdom as a universal spirituality compatible with reason and moral ideals. At the same time, traditional lineages continue to recite, comment upon, and ritualize the Vedas in continuity with older practices, and contemporary interpreters—whether academic, devotional, or critical—read these texts variously as liturgy, philosophy, cultural memory, or a resource to question inherited hierarchies. The story of Vedic interpretation is thus one of continuous re-reading, in which the same mantras are heard anew as circumstances, questions, and spiritual aspirations change.