FROM 'BRAHMANISM' TO 'HINDUISM' for. Such a study would necessarily entail addressing two basic issues: (i) What factors led to the rise of Puranic Hinduism in the later half of the first millennium AD? (ii) How it came to shed its elitist aspect and developed features, which not only augmented its popular base and character, but also transformed it so completely from Brahmanism of the dharmasutras and the Smrtis that it came to acquire an almost new identity and an entirely altered visage? Our primary concern in this presentation is therefore to look into the factors responsible for the transformation of Brahmanism into Puranic Hinduism and account for the genesis of some of the popular religious beliefs and practices that became integral to the emergent system, FACTORS THAT LED TO SUCH A TRANSFORMATION I. Religious rivalry A fact long acknowledged2 about the changes besetting Brahmanism during the opening centuries of the Christian era is that they were largely the result of sharpening of conflict amongst various religious systems fighting for space. The rivalry was as much responsible for the changes occurring within these systems as it was for their proselytizing activities in uncharted territories lying in remote tribal belts such as those in central India and the Deccan.3 In fact. Buddhist and Jaina monks may be regarded as pioneers in carrying civilizational influences into culturally backward areas and thus inaugurating the process of acculturation there. The rise of Mahayanism, which provided to Buddhism a more popular base and immensely widened its popular appeal seem to have further deepened such a threat perception on the part of the brahmanas. It was, therefore, the fear of losing ground to these more enterprising rival systems, which led the brahmanical leaders to unbend from their former elitist and almost inflexible stance and take more notice of the needs of people standing on the lower rungs or the extreme periphery of society. Only such an attitudinal change can explain the growing projection of Visnu as a compassionate god,4 who through intense devotion could be won over to alleviate the sufferings of the humblest of devotees. It explains also why through the newly developed incarnation theory hope was sough to be instilled in the hearts of the despairing and the destitute. It explains moreover why such popular religious practices as making dana,5 visiting tirthas,