Buddhist
traditions are unique for their heterogeneity and adaptability. The absence of
a transcendental principle upon which believers could rely on at the moment of
testing-time in their everyday life is attributed to be one of the reasons for
the so-called abandoning of Buddhism/s by the majority of people from the
subcontinent. That way, the decline of religious Buddhism in India is said to
be caused by its internal weakness. Sometimes the exit of Buddhism from India
has been trivialized as being only a matter of it getting integrated within the
region’s dominant stream of spiritual and cultural heritage represented by Vedas
and Upanisads. The outward posture of Buddhism as one of the major heterodox
traditions is taken to be a negligible factor. That is done on the basis of
seeing its apparent differences with the Vedic practices get vanished when
matters are taken in relation to the essential spiritual core. In its core Buddhism
has been viewed as having any quarrel with the Vedanta spirituality. A
strategy of decontextualising seems to be at operative behind such an
integrationist argumentation. This way the argument for the internal weakness
of Buddhism seems to get set aside. Because when the decline of Buddhism in India
is seen only as a matter of self purging of its historical aberrations from the
philosophical or spiritual core, the presumed decline turns out to be a process
of actualization and accomplishment of what Buddhism is in its core. Such an integrationist
argumentation seems to have become frozen so as to provide an institutionalized
framework for an ahistorical and apolitical discourse of Buddhism by which Buddhism
gets itself neutralized in confronting the cultural challenges that Buddha had thrown
open before humanity. This may be the context in which we need to look for alternative
ways of signifying Buddhism/s. Further it seems to be the context in which the
question ‘how does Buddhism matter today’ becomes more a political imperative
rather than theoretical or religious.
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