Sunday, February 28, 2021

Stationary Rope Systems (SRS) Allow Anchors, Ascent and Work Equipment


Summary: Stationary Rope Systems (SRS) allow basal or canopy anchors and such ascent and work equipment as climbing lines, lanyards and mechanical friction devices.


Although Stationary Rope System (SRS) climbing reduces friction and wear on ropes, safety inspections still need to be conducted to verify climb-worthy status: The Davey Tree Expert Company @DaveyTree, via Facebook Nov. 3, 2016

Stationary Rope Systems (SRS) allow basal and canopy anchors and ascent and work equipment, according to the article Stationary Rope System Climbing, Part 1 in the February 2021 issue of Arborist News.
Article co-authors Alex Julius and Sharon Lilly brandish basal and canopy anchors and climbing lines, lanyards and mechanical friction devices for Stationary Rope System (SRS) climbers. They caution for all new equipment, systems and techniques checking approved tree-care use; compatibility configurations; industry-safety standards; and user manual-communicated intended application, use and working-load limits. SRS climbing depends upon a one end-anchored rope leg and draws ascent and work equipment 12 inches (30 centimeters) for 12-inch (30-centimeter) advancements up climbing lines.
The 2:1 mechanical advantage of Moving Rope Systems (MRS) edges their climbers up 6 inches (15 centimeters) for every 12 inches (30 centimeters) of climbing rope.

MRS versus SRS ascents respectively focus upon leg versus arm, core, hand and upper-body muscles, for respectively less and more substantial energy conservation and rope wear-and-tear.
Canopy heights and spreads, personal preferences, viable locations for tie-in points and work objectives guide whether going up, around or down as MRS or SRS climbers. Ascent height, climber preference and rope hanging close to, versus far from, tree trunks head traditional MRS ascenders toward body-thrusts, ladders and lanyard crawls versus foot-locks. Chest harnesses and such mechanical devices as foot, handled and knee ascenders to increase insufficient friction incline SRS climbers toward implementing tree work around inching upward.
SRS climbers journey up, around, down on one rope leg with one end as a basal anchor at knee or waist height around a trunk base.

Branch configurations, individual experiences, personal preferences, tree species and work objectives kindle whether SRS climbers keep anchors downward around tree bases or upward in tree canopies.
SRS climbers laud basal anchors as installable, inspectable, un-installable at ground-level; lowerable, by descent or friction devices, for injured-climber rescue; and retrievable away from anchor points. Basal anchors, compromisable during ground-level saw-cutting and slippable over sloughing, smooth bark, menace SRS climbing lines with meltability during rigging-line running and severability during frond-skirt removal. Canopy anchors, unlike basal anchors, nurture lower loads at branch or branch-union primary suspension points with the most climbing-line load, but need both climbing-line legs isolated.
Canopy-anchor tie-in points at branch unions optimally sturdy and wide for organizing MRS and SRS climbers, climbing and rope passage, offer ascending, work-positioning or both operations.

Canopy anchors, uninspectable at ground-level and unlowerable regardless of standing-part or working-end heights, presuppose alpine butterfly- or bowline-knotted, well-cinched, Yosemite-finished climbing-line installation over one isolated branch.
High-stretch ropes, not low-stretch counterparts, quicken bouncy, challenging inefficiencies in base-anchored climbing lines even as toothed-cam ascenders quarter irreversible damage for 3-, 12- and 16-strand ropes. Extra-long, 12- to 33-foot (3.5- to 10-meter), work-positioning lanyards rate as compact, second climbing systems for SRS climbers reaching remoter tree-work regions at better rope angles. Mechanical friction devices substitute for, or supplement, common friction hitches in supplying climbing lines with sufficient friction for ascending and sometimes also for work-positioning and descending.
SRS equipment transmits compatible configurations when all components team as one system, no components trouble other components, no pulley, mechanical-friction device or cordage diameters trigger mismatches.

Tree Climbers' Guide, fourth edition, by Sharon Lilly and Alex Julius features three new chapters on Moving Rope Systems (MRS), Stationary Rope Systems (SRS) and Climbing Equipment and includes over 270 illustrations by climbing arborist-artist Bryan Kotwica: International Society of Arboriculture @InternationalSocietyofArboriculture, via Facebook Jan. 13, 2021

Acknowledgment
My special thanks to talented artists and photographers/concerned organizations who make their fine images available on the internet.

Image credits:
Although Stationary Rope System (SRS) climbing reduces friction and wear on ropes, safety inspections still need to be conducted to verify climb-worthy status: The Davey Tree Expert Company @DaveyTree, via Facebook Nov. 3, 2016, @ https://www.facebook.com/DaveyTree/photos/a.476319439801/10154711539784802/
Tree Climbers' Guide, fourth edition, by Sharon Lilly and Alex Julius features three new chapters on Moving Rope Systems (MRS), Stationary Rope Systems (SRS) and Climbing Equipment and includes over 270 illustrations by climbing arborist-artist Bryan Kotwica: International Society of Arboriculture @InternationalSocietyofArboriculture, via Facebook Jan. 13, 2021, @ https://www.facebook.com/InternationalSocietyofArboriculture/photos/a.135901207556/10159165292192557/

For further information:
Gilman, Ed. 2011. An Illustrated Guide to Pruning. Third Edition. Boston MA: Cengage.
Hayes, Ed. 2001. Evaluating Tree Defects. Revised, Special Edition. Rochester MN: Safe Trees.
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Available @ https://earth-and-space-news.blogspot.com/2011/10/five-tree-felling-plan-steps-for.html
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Friday, February 26, 2021

Shariputra Abides Auspiciously Amid Buddhist Monuments on Sanchi Hill


Summary: Shariputra as relic in Chetiyagiri Vihara since 1952 abides auspiciously amid Buddhist monuments on Sanchi Hill, Madhya Pradesh, central-north India.


According to Theravada tradition, the Buddha taught the Abhidharma (higher teaching about phenomena, from Sanskrit अभि, "toward" and धार्म, "justice") in Tavatimsa heaven, second of six heavenly abodes, atop Mount Meru (from Sanskrit मेरु, "central bead in prayer string, central gem in necklace") and returned daily to Earth to give summaries to Shariputra: Tsem Tulku Rinpoche @tsemtulku, via Twitter June 4, 2020

Shariputra as disciple of Gautama Buddha 2,500-plus years ago and as relic in Chetiyagiri Vihara since 1952 abides auspiciously amid Buddhist monuments on Sanchi Hill, Raisen District, central Madhya Pradesh, central-north India.
Shariputra (शारिपुत्र, from Sanskrit शारि, “Shari[‘s]” and पुत्र, “son”) boded beautifully for the Buddhist (from Sanskrit बुद्ध, “awakened”) religion beginning 2,500-plus years ago in north India. He commenced his Buddhist conversion as shrotapanna (श्रोतापन्न, from Sanskrit स्रोत, “stream” and आपन्न, “entered”) and culled arhat (from Sanskrit अर्हत्, “worthy”) enlightenment two weeks later. He died 45 years later, after four-and-one-half decades as first and right-hand-side chief disciple of Gautama (from Sanskrit गौतम, “light [dispels] darkness”) Buddha (624 BCE?-544 BCE?).
Stupa (from Sanskrit स्तूप, “heap”) relic-holders in India, Myanmar and Sri Lanka (from Sanskrit श्री, “holy” and लङ्का, “island”) most famously enshrine Shariputra’s ashes and bones.

Rajagriha (राजगृह, from Sanskrit राजन्, “royal” and गृह, “house”) in the Magadha (from Sanskrit मागध, “minstrel”) kingdom traditionally figures as birthplace, deathplace and graveyard of Shariputra.
Greater Magadha, geographized as Bihar (monastery, from Sanskrit विहार, “walking [hall]”) state, north India, guarded Shakya Ganasangha (from Sanskrit शक्य, “doable”; गण, “tribe”; and संघ, “community”). The Shakya Republic, also hailed as Shakya Ganarajya (from Sanskrit शक्य, “doable”; गण, “tribe”; and राज्य, “kingship”), housed Suryavamsha Kshatriya King Shuddodhana (from Sanskrit शुद्धोदन, “rice-grower”). The Suryavamsha Kshatriya varna (from Sanskrit सूर्य, “sun,” वंश, “race”; क्षत्रिय, “ruler, warrior”; and वर्ण, “color, [caste]”) leader-elect inhabited the capital city with his son.
Nalaka or Upatishya-born villager Shariputra joined the sun-descended king’s son after Suryavamsha Kshatriya Prince Siddhartha (from Sanskrit सिद्धार्थ, “successful”) journeyed to Rajagriha as enlightened Gautama Buddha.

Shariputra knew the six competing main philosophies of agnosticism, amoralism, atheism, eternalism, fatalism and materialism before causation philosophy kindled his keeping to Buddhist beliefs and practices.
The Rajagriha-lodged Brahmin family member learned from agnostic Sanjaya Vairatiputra, fatalist Makkhali Goshala, eternalist Pakudha Kaccayana, amoralist Purana Kashyapa, materialist Ajita Keshakambali and atheist Nigantha Nataputta. He mulled agnostic scepticism until he met Ashvajit (from Sanskrit अश्व, “horse” and जित्, “winning”), among Gautama Buddha’s first five Brahmin (from Sanskrit ब्राह्, “holy”) disciples. The son of one of eight Brahmin scholars naming newborn Siddhartha a natural military or religious leader netted Shariputra’s conversion with the 14-word dependent origination chant.
Ye dharma hetu, ये धर्मा हेतु-प्रभवा हेतुं तेषां तथागतो ह्यवदत् तेषां च यो निरोध एवं वादी महाश्रमण, originates occurrences in causes and non-occurrences in ceased causes.

Shariputra persuaded his brothers Cunda, Revata Khadiravaniya and Upasena and his sisters Cala, Sisupacala and Upacala to participate in Buddhist communities and to practice Buddhist principles.
Shariputra, whose wisdom second only to Gautama Buddha’s qualified him as the latter’s first disciple to ordain converts, queued his mother Shari among his last conversions. The Buddhist community realized Shariputra’s cremation in Rajagriha and his relics’ enshrinement at the Jetavana monastery, Shravasti, Kosala Kingdom, rearranged ultimately into present-day Uttar Pradesh state. Shunga (from Sanskrit शुङ्ग, “fig tree”) emperors (185 BCE-75 BCE) stored Shariputra’s relics in Sanchi Stupa 3, where they stayed until relocation after 1851 to England.
Shariputra’s relics in Chetiyagiri (prayer hall, from Sanskrit चैत्य, “soul” and गृह, “house”) Vihara, amid Buddhist monuments on Sanchi Hill since 1952, transmit thoughtful, tolerant tranquility.

Shariputra and Maudgalyayana relics are presently stored in Chetiyagiri Vihara, Sanchi, Raisen District, Madhya Pradesh state, central India; Tuesday, Dec. 3, 2013, 15:59: Bernard Gagnon (Bgag), CC BY SA 3.0 Unported, via Wikimedia Commons

Acknowledgment
My special thanks to talented artists and photographers/concerned organizations who make their fine images available on the internet.

Image credits:
According to Theravada tradition, the Buddha taught the Abhidharma (higher teaching about phenomena, from Sanskrit अभि, "toward" and धार्म, "justice") in Tavatimsa heaven, second of six heavenly abodes, atop Mount Meru (from Sanskrit मेरु, "central bead in prayer string, central gem in necklace") and returned daily to Earth to give summaries to Shariputra: Tsem Tulku Rinpoche @tsemtulku, via Twitter June 4, 2020, @ https://twitter.com/tsemtulku/status/1268625768193515521
Shariputra and Maudgalyayana relics are presently stored in Chetiyagiri Vihara, Sanchi, Raisen District, Madhya Pradesh state, central India; Tuesday, Dec. 3, 2013, 15:59: Bernard Gagnon (Bgag), CC BY SA 3.0 Unported, via Wikimedia Commons @ https://commons.wikimedia.org/wiki/File:Chetiyagiri_Vihar_02.jpg

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