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The Rigveda refers to the Dasas as being "non-sacrificers" or "non-offerers" which implies that they had different attitudes towards ritual sacrifice and offerings than the Vedic Aryans. Some scholars have suggested that this may indicate that the Dasas had a more shamanic or mystical approach to religion, as opposed to the more formalized and ritualistic approach of the Vedic Aryans:

The ideas and practices that are associated with the Sramana movement are believed to have evolved over a much longer period of time and may have been influenced by earlier indigenous traditions, like the the shramanic traditions of the Indus Valley Civilization (IVC). Some scholars have speculated that the civilization had a proto-yoga tradition, based on the discovery of seals with images of figures in seated yoga-like postures. What is evident is that the movement specifically emerged later as a counter-movement to the Vedic Brahmanical traditions.

The Sramana movement is characterized by a rejection of the authority of the Vedas and the Brahmanic priesthood, as well as a focus on individual spiritual practice and the attainment of liberation (moksha) from the cycle of birth and death (samsara). Sramana thought emphasizes the importance of ethics, meditation, and the cultivation of wisdom as means to achieve spiritual liberation.

Concepts of non-duality, the six schools of philosophy, etc are not mentioned in the Rig Veda. Shramanic traditions, such as Jainism and Buddhism, emerged much later, in the 6th century BCE and 5th century BCE, respectively. These movements were a reaction against the dominant Brahmanical traditions and emphasized the renunciation of worldly desires and the pursuit of spiritual liberation.

There is the possibility that local/indigenous thinking influenced the Rig Vedas by a shift in references of soul, meditation and origin of the universe in the last additions (Mandala 10):

Reincarnation: The concept of rebirth or reincarnation is not directly mentioned in the Rig Veda, but the idea of the soul being reborn or passing on after death is alluded to in various hymns. For example, in Rig Veda 10.16.4, the soul is described as being "borne from body to body" like a bird flying from tree to tree.

Ego: The concept of ego is not explicitly discussed in the Rig Veda, but there are hymns that suggest a questioning of the self and the nature of existence. For example, in Rig Veda 10.129, the famous "Hymn of Creation," the poet contemplates the origin of the universe and the nature of the ultimate reality beyond the self.