There are good reasons to think that Brahmanism initially belonged to a geographically limited area, with its heartland in the middle and western parts of the Gangetic plain. It was in this region that Brahmanism was at that time the culture of a largely hereditary class of priests, the brahmins, who derived their livelihood and special position in society from their close association with the local rulers. This situation changed. The most plausible hypothesis as to the reasons of this change (...) sees a link with the political unification of northern India, begun by the Nandas and continued by the Mauryas. Both the Nandas and the Mauryas had their home base in the region called Magadha and had no particular interest in brahmins and their sacrificial tradition. As a result Brahmanism as an institution was under threat; it either had to face disappearance, or reinvent itself. It did the latter. Brahmanism underwent a transformation that enabled it to survive and ultimately flourish in changed circumstances. This paper will argue that the Mahābhārata can be looked upon as an element in this Brahminical project. Far from being a mere collection of stories and general good advice, it was an instrument in the hands of a group of people who were determined to change the world in ways that suited them, and who to a considerable extent succeeded in doing so during the centuries that lay ahead. (shrink)