Here I want to reflect on some theoretical issues emanating from the materials we have presented in this volume. My purpose here is not to write a comprehensive essay on the theory and method in the study of Hinduism, but rather to highlight some issues that have significance for our scholarly pursuit. In the introduction, I have alluded to why text-based presentation of Hinduism is inadequate in offering a more realistic view of how Hinduism is practised throughout south Asia, as well as further afield. There is some parallel between how Indian history generally has been presented over the years and how Hinduism has come to be studied. We have all become used to studying Indian history through the British Imperial historians who divided it into three parts – Hindu India, Muslim India and British India. Therefore, when we read about Hinduism, it is all about that ancient Hindu India unlocked through ancient Sanskrit texts, as though Hinduism has stopped evolving after those texts were composed. The fact is that Hinduism continues to evolve to this day. Or, if evolution of Hinduism is admitted, it is generally presented as if it evolved from Veda to the popular, Vedic religion assimilating elements of regional traditions in the process. The model of how Christianity is understood vis-à-vis the Old Testament may also have been partly responsible for how other religions such as Hinduism have been approached.