2022/06/22

P. Lakshmi Narasu - Simple English Wikipedia, the free encyclopedia

P. Lakshmi Narasu - Simple English Wikipedia, the free encyclopedia

P. Lakshmi Narasu

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P. Lakshmi Narasu
P. Lakshmi Narasu
P. Lakshmi Narasu
Born1861
Died14 July 1934 (aged 73)
OccupationProfessor and writer
LanguageEnglish and Tamil (writing languages), French, Japanese, Pali, Telugu and Sanskrit
NationalityIndian
Alma materMadras Christian College
GenreEducation, Literature, Religion and Science
Notable worksThe Essence of Buddhism (1907)
Spouse • Rukmini Ammal
 • Ramarathnam Ammal
Childrenson: Venkat
daughter: Veerlaxmi

Pokala Lakshmi Narasu (1861 – 14 July 1934), sometimes known as P. L. Narasu or P. Lakshmi Narasu, was an Indian scholarauthorsocial reformer and Buddhist philosopher. He was a professor of Physics. His research papers have been published in science journals. He worked mainly on dynamics.

Personal life[change | change source]

Narasu was born in 1861 to a rich family. His father was Pokla Chellum Narayanguru belongs to Kapu Community and her mother hails from Traditional Iyengar Brahmin Community. He was a prominent lawyer at the Madras High Court. Narasu had one sister named Andal Ammal. He also had three brothers named Krishnaswamy, Ramanujan and Bhashyam. In 1911, Ramanujan and Bhashyam died in a train accident. Narasu's first wife was Rukmini Ammal. She was also active in public life through a Women’s Welfare Association.

They had ten children, but only two survived. These two children were their son Venkat and daughter Veera Lakshmi. Venkat died in Paris while he was studying. Narasu's wife died soon after. In 1925 Narasu married Ramarathnam Ammal, a widow, as per Buddhist rite in the Perambur Viyaram.[1]"Dalithmurasu | Ambedkar | Lakshmi Narasu | Budha"keetru.com. Retrieved 2020-08-06.</ref>

Education and professional life[change | change source]

Narasu studied science. He graduated from Madras University. He was the joint winner of the Jagirdar of Arni’s Gold Medal of 1892-94. He joined the Madras Christian College as Assistant Professor in 1894.

In 1909 Narasu left Christian College. He became a full-time professor at Pachaiyappa’s college. He was at the college for 16 years. Narasu retired from teaching at the college in 1925. Narasu's main interests were exact sciences, but he was also interested in societyliteratureartphilosophyhistoryculture and religion.

Religious works[change | change source]

Pt. Iyothee Thassar, M. Singaravelu(Father of Indian communist party) and P. L. Narasu started the South Indian Buddhist Association (Shakya Buddhist Society). This was to make Buddhism more popular. They worked with the Mahabodhi Society which Anagarik Dharmapal started in 1890. Narasu wrote several articles and books on Buddhism. The Shakya Buddhist Society used his book The Essence of Buddhism (1907) to promote their ideas.[2][not in the source given][3][not in the source given] The book had in huge demand in Japan.[4]</ref>[self-published source] Czechoslovakian foreign Minister Jim Mosarik translated his other book What is Buddhism? (1916) into Czech. It was regarded as a guide on Buddhism.Template:Sfb</ref>[self-published source] He also wrote Religion of Modern Buddhist in the early 1930s. He also wrote a book on caste called A Study of Caste (1922).

In 1910, with the help of South Buddhist Association, he did a census of Buddhist people of Madras. He found there were 18,000.[5] Narasu gave lectures at various places to promote Buddhism. He also organised four Buddhist conferences. The first was held in 1917 at Moore Pavilion People’s Park in Madras. The second was in 1920 in Bangalore. The third was in Madras in 1928. The fourth one was in Bangalore Presidency, at Tirupatur Kolar Gold Field in 1932.[6]

P. L. Narasu had a large influence on the work of Dr. Babasaheb Ambedkar, who revived Buddhism in India. He also republished (published again) his most famous book The Essence of Buddhism in 1948. He also wrote a preface to it. In the preface of the book he recommended the book for those who are interested in the study of Buddhism.

Views[change | change source]

Thoughts on caste[change | change source]

Caste is a crippling disease. The physician’s duty is to guard against disease or destroy it. Caste organization crushes the individual under its dead weight and hinders progress by killing all consciousness of liberty.

Thoughts on women[change | change source]

Though perfectly consistent with the principles of the Dhamma, which sees no difference between man and man, except that which may exist by superiority of virtue, yet the step taken by the Buddha and his followers was indeed bold, considering the depraved moral condition of Ancient India and the consequent low self-estimation in which woman was then held. Thoughts on Science: The scientific method is at once experimental and rational, requiring such evidence as will make doubt impossible. Science aims at obtaining a complete systematic survey of all possible phenomena in terms of irreducible elementary processes. Knowledge that is not scientific is not to establish immutable truths and eternal dogmas, but to approach truth by approximations.

Death[change | change source]

Prof. P. L. Narasu passed away at the age of seventy-three on 14 July 1934, due to heart problems. His body was cremated in a simple Buddhist ceremony in the Mylapore burning-yard.[7]

Writing[change | change source]

Narasu wrote many books especially in English. His books have been translated into many languages.[8]

References[change | change source]

  1.  Narasu 2002, p. IX.
  2.  "Trove"trove.nla.gov.au. Retrieved 2020-08-06.
  3.  "Buddhist Channel | India"www.buddhistchannel.tv. Retrieved 2020-08-06.
  4.  Narasu 2002, p. XVIII.
  5.  Narasu 1912, p. 03.
  6.  Narasu, P. L. What is Buddhism. Delhi: Samyak Prakashan, New Delhi. pp. 8, 9. ISBN 81-88794-42-2.
  7.  Muthiah, S. (2011-06-05). "Madras miscellany: The ‘Essential Buddhist'"The HinduISSN 0971-751X. Retrieved 2020-08-06.
  8.  Shobhana, Nidhin (1 November 2016). "Decoding the Spirit of Castes: A review of Pokala Lakshmi Narasu's 'A Study of Caste'"Round Table India.

Other websites[change | change source]

Toshio Kawai | 京都大学 人と社会の未来研究院

Toshio Kawai | 京都大学 人と社会の未来研究院
Toshio Kawai | Director, Professor | Clinical Psychology

My research field is clinical psychology; I am interested in the cultural and historical background of psychotherapy, beyond the various psychological problems appearing in psychotherapy. In this sense, my concern is how consciousness today is reflected in psychotherapy. 

While the psychotherapy inaugurated by Freud takes neuroses as its object, and is based on self-consciousness, the consciousness of today seems to have a different structure, appearing in new symptoms like dissociation, developmental disorders, and psychosomatic disorders. 

As a Jungian analyst, I work with images, but recently I am more interested in the dialectics of psychotherapy. As methodology, I use not only case studies in psychotherapy, but also investigation and studies of literature. I am looking for a methodology transcending the use of narratives alone.

2022/06/21

Prof. Toshio Kawai wrote a commentary for the paperback edition of ‘Cosmos and Anticosmos’ written by Dr. Toshihiko Izutsu. | 京都大学 人と社会の未来研究院

Prof. Toshio Kawai wrote a commentary for the paperback edition of ‘Cosmos and Anticosmos’ written by Dr. Toshihiko Izutsu. | 京都大学 人と社会の未来研究院:

Prof. Toshio Kawai wrote a commentary for the paperback edition of ‘Cosmos and Anticosmos’ written by Dr. Toshihiko Izutsu.

Cosmos and Anticosmos: For Eastern Philosophy, one of the important works by Toshihiko Izutsu, was published as part of the Iwanami paperback series in May 2019. For the paperback edition, Prof. Kawai wrote a commentary entitled “Commentary – Toward a Real Live Eastern Philosophy.” The book includes several papers by Izutsu in which interpreted Eastern philosophy and Huayan (Kegon) philosophy from the perspective of modern philosophy, as well as discussions he had with the historical novelist Ryotaro Shiba.

 

First, Prof. Toshio Kawai explained that an original point of view can be found in Izutsu’s understanding of Eastern thought: the structure of real world we that experience is stratified, and a different view of the world will emerge if we deepen our consciousness. Another attractive feature of Izutsu’s works, according to Prof. Kawai, is that his understanding of Eastern thought was based on his experiences in ascetic practice and meditation. Also, Izutsu introduced various Eastern thoughts by presenting them in relation to current intellectual and situational issues.

 

Prof. Kawai gave particularly in-depth commentaries on two articles in the book: “Cosmos and Anticosmos” and “Non-obstruction between Phenomena / Non-obstruction between Principles – After the Dismantling of Existence”. In his discussion, Prof. Kawai interwove concepts and knowledge from clinical psychology and Jungian psychotherapy.

 

Regarding the article “Cosmos and Anticosmos,” which provides the title for this book, Prof. Kawai focused on Izutsu’s attempt to consider Eastern philosophy using Western philosophy’s concept of “Cosmos”, postulating that there is “nothing” at the bottom of reality that we can recognize as real, and this “nothingness” includes an abundance that is the source of life and existence. Prof. Kawai pointed out that the “nothingness” of Eastern philosophy overlaps with insights that Jung and Hayao Kawai had based on their own experiences.

 

Regarding the opening article “Non-obstruction between Phenomena / Non-obstruction between Principles – After the Dismantling of Existence,” Prof. Kawai commented on the originality of Izutsu, who tried to read the Huayan philosophy of the Huayan Sutra from the perspective of the Islamic philosopher, Ibn Arabi. Prof. Kawai also observed that there is a closeness between the thoughts of Ibn Arabi and Jung on the point of assuming that the concept of “Archetype” lies midway between the above-mentioned “nothingness” and the real world. In addition, Prof. Kawai addressed Jung’s ideas on “constellation” or “synchronicity”, which he based on his own experiences of accidental events he encountered during his practice of psychotherapy that lacked causal explanations. Based on this, Prof. Kawai thought that Jung might have experienced the “nothingness” of Kegon philosophy, which describes the interpenetration of all things in depth.

 

Prof. Kawai also considers the ontology of Eastern philosophy from time theory or the human image of Zen in Izutsu’s other papers. Looking at the ideas of the zen priests Dogen and Rinzai, we can find Izutsu’s very existential viewpoint, which emphasizes “I” as “a real live person.” It is said that in Eastern philosophy, time is a continuous series of innumerable independent moments that includes the entirety of time. Therefore, Izutsu thought that historical philosophy has meaning for the present, said Prof. Kawai. For example, psychotherapists today often refer Izutsu’s books in when considering how developmental disorders have rapidly increased since the year 2000. Prof. Kawai concluded his commentary by stating that since Izutsu’s works were written to convey ancient ideas to present-day audiences, they will continue to be important.