sition from Brahmanism--that
is, the religion of the Vedas and Brahmanas--to Hinduism does not
appear as direct but as masked by Buddhism. We see Buddhism grow at
the expense of Brahmanism. We are then conscious that it becomes
profoundly modified under the influence of new ideas. We see it decay
and the religion of the Brahmans emerge victorious. But that religion
is not what it was when Buddhism first arose, and is henceforth
generally known as Hinduism. The materials for studying the period in
which the change occurred--say 400 B.C. to 400 A.D.--are not scanty,
but they do not facilitate chronological investigation. Art and
architecture are mainly Buddhist until the Gupta period (c. 320 A.D.)
and literature, though plentiful, is undated. The Mahabharata and
Ramayana must have been edited in the course of these 800 years, but
they consist of different strata and it is not easy to separate and
arrange them without assuming what we want to prove. From 400 B.C. (if
not from an earlier date) onwards there grew up a great volume of epic
poetry, founded on popular ballads, telling the stories of Rama and
the Pandavas.[405] It was distinct from the canonical literatures of
both Brahmans and Buddhists, but though it was not in its essential
character religious, yet so general in India is the interest in
religion that whole theological treatises were incorporated in these
stories without loss, in Indian opinion, to the interest of the
narrative. If at the present day a congregation is seen in a Hindu
temple listening to a recitation, the text which is being chanted will
often prove to be part of the Mahabharata. Such a ceremony is not due
to forgetfulness of the Veda but is a repetition of what happened long
before our era when rhapsodists strung together popular narratives and
popular theology. Such theology cannot be rigidly separated from
Brahmanism and Buddhism. It grew up under their influence and accepted
their simpler ideas. But it brought with it popular beliefs which did
not strictly speaking belong to either system. By attacking the main
Brahmanic doctrines the Buddhists gave the popular religion its
opportunity. For instance, they condemned animal sacrifices and
derided the idea that trained priests and complicated rites are
necessary. This did not destroy the influence of the Brahmans but it
disposed them to admit that the Vedic sacrifices are not the only
means of salvation and to authorize other rites and beliefs.