GG Verse 155 : Recite the Guru Gita near a mango tree

[Guest guest]

Here's our verse today -

 

155. In the cremation grounds and any other fearful place, or at the

root of a banyan tree perfection may be attained; at the root of a

datura tree (thorn-wood apple tree) or near a mango tree.

 

Jai GuRu ki jai!Do

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[Guest guest]

Kalia,

 

OK, here's what I'm thinking now about these verses.

 

I know most of you are thinking of these verses in terms of an inward,

metaphorical interpretation, but I don't think so. I just don't think

the context supports that interpretation, not that the inner

conception of the environment isn't important, or even mentioned (it

is), but that it is not the primary sense of these verses, in my opinion.

 

I am now thinking that these verses describe preferred locations, or

those locations most conducive to recitation. These locations are

divided into three categories, of increasing sophistication. The

intent, I think, is both to reassure, and provide some general

guidelines about how the energy and consciousness of the scripture,

and the sadhaka, fit with the rest of the world.

 

We are all aware that certain physical localities have their own

energy, an intrinsic impetus to a certain kind of consciousness. That

is why we go to temples (or why we would if we had any temples here).

That is why we do certain practices in the same locations rishis did

them in times past (or we would if we had any rishis here [present

company excepted]). Some places, by their nature, are benign, and some

are less so, and different levels of experience, purity, and mastery

lend themselves to greater caution, or perhaps greater challenges.

 

The first category is that sadhaka chanting for personal desires (vs.

152). This is the most vulnerable recitation to adverse influences,

and one assumes, the least experienced practitioner. The locations are

few and probably the purest most benign of the "pure" locations. Two

are near water, and two are in temples (Vishnu and Shiva).

 

The second category is that of the sadhaka practicing "vows of

purifying austerities". This is an unselfish recitation, in the

pursuit of enlightenment, and is more inherently protected than the

former type, and one may assume the practitioner is more experienced

(though mention of one without understanding is included here). Two

verses describe the "pure" locations in which this kind of recitation

is best undertaken (vs. 153-154). This includes "at the feet of the

creator" which can be anywhere, and speaks directly to what most of

you have expressed a preference for, the creation of your own sacred

space from the inside. I find myself wondering though if this phrase

"at the feet of the creator" doesn't perhaps refer to a specific

establishment of the asana with mantra (just a feeling).

 

The third category is the most advanced. It is attaining to

"perfection". This category contains both benign and potentially

malevolent environments. I believe it is for the advanced

practitioner. I think it is interesting that three types of trees are

given as benign places to achieve perfection along with the possibly

more challenging "fearful place". These species of trees are

associated with Shiva (and in the case of the banyan, with the guru),

but so are lots of other things. I wonder what makes trees so special

(other than the fact that they provide some shelter)?

 

So that's what I think, now. I know that later on we are told we can

recite while riding on an elephant, so I'm not saying these are

"rules", but that they are intended to guide one to the best possible

circumstances for recitation, for these three basic stages or purposes.

 

Jai Maa!

Chris

 

 

 

 

, Kali Kali

<kaliananda_saraswati> wrote:

>

> Here's our verse today -

>

>

>

> 155. In the cremation grounds and any other fearful place, or at the

root of a banyan tree perfection may be attained; at the root of a

datura tree (thorn-wood apple tree) or near a mango tree.

>

>

>

> Jai GuRu ki jai!

>

>

>

>

>

>

[Guest guest]

In a message dated 6/24/05 8:19:37 A.M. Mountain Daylight Time, chriskirner1956 writes:

So that's what I think, now. I know that later on we are told we

canrecite while riding on an elephant, so I'm not saying these

are"rules", but that they are intended to guide one to the best

possiblecircumstances for recitation, for these three basic stages or

purposes.

Namaste Chris,

My opportunity to meditate on an elephant was in Sri Lanka ( my

immature mind was not attuned ) and my lesson was how long does this

ride last : ). Years later in New Mexico on horse back in the 13,000

foot mountains of the northern part of the state my mind recognized

the intrinsic rhythm of the horse and I remarked to the trail quide

how it reminded me of the elephant ride and asked if he slept in the

saddle while riding ( his answer, yes ). That and how easy it was to

meditate suggested a certain maturity related to experience and the

recognition of the intrinsic rhythm of life. Yes purpose and stage

are important in our quest for realization. Om Namah Sivaya

Kanda

[Guest guest]

Hi Chris and All,

 

Its amazing before I read this post, I was reading the verses and

thinking along the same lines. I feel You are right about the need

for reciting these verses in a conducive spiritually charged

enviornment. After all a novice would need all the help he or she

can. when you are a little bit advanced test out your skills by

reciting in a Shamshan

and when you are completely accomplished it does not matter where

you are.

A highly accomplished sadhak would be able to focus his mind

anywhere, or to say also while going through difficult situations.

Of course riding on an elephant or a horse is not part of our

everyday life but it was in ancient India around the time these

verses were written. Riding a horse or elephant in ancient India

would men going to a war, or hunting or travelling to a distant

place. To me it seems that this is symbolic of how an advanced

sadhak could focus his or her mind in any situation

And to apply this to our current lifestyles does'nt our life appear

like riding an elephant of myriad of situations, responsibilities,

desires etc. sometimes situations are conducive we feel happy maybe

those times are like riding a horse instead of an elephant. Just

some silly comments.

 

Ruchi

 

, "Chris Kirner" <chriskirner1956>

wrote:

> Kalia,

>

> OK, here's what I'm thinking now about these verses.

>

> I know most of you are thinking of these verses in terms of an

inward,

> metaphorical interpretation, but I don't think so. I just don't

think

> the context supports that interpretation, not that the inner

> conception of the environment isn't important, or even mentioned

(it

> is), but that it is not the primary sense of these verses, in my

opinion.

>

> I am now thinking that these verses describe preferred locations,

or

> those locations most conducive to recitation. These locations are

> divided into three categories, of increasing sophistication. The

> intent, I think, is both to reassure, and provide some general

> guidelines about how the energy and consciousness of the scripture,

> and the sadhaka, fit with the rest of the world.

>

> We are all aware that certain physical localities have their own

> energy, an intrinsic impetus to a certain kind of consciousness.

That

> is why we go to temples (or why we would if we had any temples

here).

> That is why we do certain practices in the same locations rishis

did

> them in times past (or we would if we had any rishis here [present

> company excepted]). Some places, by their nature, are benign, and

some

> are less so, and different levels of experience, purity, and

mastery

> lend themselves to greater caution, or perhaps greater challenges.

>

> The first category is that sadhaka chanting for personal desires

(vs.

> 152). This is the most vulnerable recitation to adverse influences,

> and one assumes, the least experienced practitioner. The locations

are

> few and probably the purest most benign of the "pure" locations.

Two

> are near water, and two are in temples (Vishnu and Shiva).

>

> The second category is that of the sadhaka practicing "vows of

> purifying austerities". This is an unselfish recitation, in the

> pursuit of enlightenment, and is more inherently protected than the

> former type, and one may assume the practitioner is more

experienced

> (though mention of one without understanding is included here). Two

> verses describe the "pure" locations in which this kind of

recitation

> is best undertaken (vs. 153-154). This includes "at the feet of the

> creator" which can be anywhere, and speaks directly to what most of

> you have expressed a preference for, the creation of your own

sacred

> space from the inside. I find myself wondering though if this

phrase

> "at the feet of the creator" doesn't perhaps refer to a specific

> establishment of the asana with mantra (just a feeling).

>

> The third category is the most advanced. It is attaining to

> "perfection". This category contains both benign and potentially

> malevolent environments. I believe it is for the advanced

> practitioner. I think it is interesting that three types of trees

are

> given as benign places to achieve perfection along with the

possibly

> more challenging "fearful place". These species of trees are

> associated with Shiva (and in the case of the banyan, with the

guru),

> but so are lots of other things. I wonder what makes trees so

special

> (other than the fact that they provide some shelter)?

>

> So that's what I think, now. I know that later on we are told we

can

> recite while riding on an elephant, so I'm not saying these are

> "rules", but that they are intended to guide one to the best

possible

> circumstances for recitation, for these three basic stages or

purposes.

>

> Jai Maa!

> Chris

>

>

>

>

> , Kali Kali

> <kaliananda_saraswati> wrote:

> >

> > Here's our verse today -

> >

> >

> >

> > 155. In the cremation grounds and any other fearful place, or at

the

> root of a banyan tree perfection may be attained; at the root of a

> datura tree (thorn-wood apple tree) or near a mango tree.

> >

> >

> >

> > Jai GuRu ki jai!

> >

> >

> >

> >

> >

> >

[Guest guest]

Jai Maa,

 

There are certain natural places that are conducive to spiritual practices.

When we sit underneath any tree, we benefit from the oxygen produced by the

leaves. Breathing well-oxygenated air is both soothing and refreshing to the

body and mind, therefore allowing us to have a stable asan and a peaceful mind

while chanting or meditating.

 

In addition, trees are like antenna that attract cosmic energy of different

vibrations. By sitting underneath the trees we can absorb those subtle

energies. There are many traditions about how sitting under different trees

during chanting/meditation allows us to benefit. Different trees may have

different effects or give different benefits, although I don't know those

details. Banyan trees are often noted, as well as the pipal tree (under which

Lord Buddha sat), etc. Sri Ramakrishna used to meditate in a "panchavati", a

grove of the 5 sacred trees. This is considered very auspicious for good

meditation.

 

River banks are very highly venerated as places of sadhana. One reason is that

the flow of pure water generates an active life force that helps to enliven the

subtle body. ONe can even go into the river for chanting. This is how many have

done their sadhana, as the combination of flowing water and mantra chanting

helps to awaken the chakras. On a physical level, flowing water helps to create

negative ions in the air. Negative ions are what make the air feel fresh, pure

and sweet, and they put us in an alert, peaceful, and cheerful frame of mind.

Polluted areas and indoor locations can be too low in negative ions, which

leads to dullness and irritability, even headaches. Flowing or crashing water

is always good, so doing sadhana on the banks of rivers, by the edge of hte

ocean, or near a waterfaull is very good for deep, steady meditation.

 

Forest areas are very powerful for meditation, because they produce good air

and positive subtle energy. Many medicinal herbs grow in forests, and they add

their own auspicious energy to the mix, especially when the wind blows over the

herbs and carries some of the essence to us as we breathe.

 

I'm really fascinated by the elephant reference. Elephants are considered

especially sacred in Indian tradition. In teh South, elephants are kept within

temple precincts. They are worshipped and decorated, and they give their

"blessing" to pilgrims in a fun way. You go up to them (the mahout is standing

there too), and hold out some coins in your hand. The elephant will put out its

trunk so that you can drop the coins into the trunk tip, and the elephant will

then curl its trunk and lightly "bop" you on teh head as blessing, then it

deposits teh coins in the mahout's hand. In the Kamakshi Devi temple in Kanchi,

elephant and cow puja is performed every day in front of hte main murti, so

that Devi can "see" this auspicious sight first thing in the morning. So

clearly elephants, like cows, have a special vibration. They really are

remarkable creatures.

 

I've seen advice to do japa in cow sheds, to increase the efficacy of the japa.

Cows have very sattvic positive energy, so I guess it helps.

 

In te case of cremation grounds, I'm really not sure of the subtle energy

effects, but on an emotional level, I guess one would have to overcome fear and

clinging to worldliness in order to practice there. So it's recommended for

those who want to test themselves somewhat. I don't know much else about it.

 

Jai Maa,

Ekta

 

--- Chris Kirner <chriskirner1956 wrote:

> Kalia,

>

> OK, here's what I'm thinking now about these verses.

>

> I know most of you are thinking of these verses in terms of an inward,

> metaphorical interpretation, but I don't think so. I just don't think

> the context supports that interpretation, not that the inner

> conception of the environment isn't important, or even mentioned (it

> is), but that it is not the primary sense of these verses, in my opinion.

>

> I am now thinking that these verses describe preferred locations, or

> those locations most conducive to recitation. These locations are

> divided into three categories, of increasing sophistication. The

> intent, I think, is both to reassure, and provide some general

> guidelines about how the energy and consciousness of the scripture,

> and the sadhaka, fit with the rest of the world.

>

> We are all aware that certain physical localities have their own

> energy, an intrinsic impetus to a certain kind of consciousness. That

> is why we go to temples (or why we would if we had any temples here).

> That is why we do certain practices in the same locations rishis did

> them in times past (or we would if we had any rishis here [present

> company excepted]). Some places, by their nature, are benign, and some

> are less so, and different levels of experience, purity, and mastery

> lend themselves to greater caution, or perhaps greater challenges.

>

> The first category is that sadhaka chanting for personal desires (vs.

> 152). This is the most vulnerable recitation to adverse influences,

> and one assumes, the least experienced practitioner. The locations are

> few and probably the purest most benign of the "pure" locations. Two

> are near water, and two are in temples (Vishnu and Shiva).

>

> The second category is that of the sadhaka practicing "vows of

> purifying austerities". This is an unselfish recitation, in the

> pursuit of enlightenment, and is more inherently protected than the

> former type, and one may assume the practitioner is more experienced

> (though mention of one without understanding is included here). Two

> verses describe the "pure" locations in which this kind of recitation

> is best undertaken (vs. 153-154). This includes "at the feet of the

> creator" which can be anywhere, and speaks directly to what most of

> you have expressed a preference for, the creation of your own sacred

> space from the inside. I find myself wondering though if this phrase

> "at the feet of the creator" doesn't perhaps refer to a specific

> establishment of the asana with mantra (just a feeling).

>

> The third category is the most advanced. It is attaining to

> "perfection". This category contains both benign and potentially

> malevolent environments. I believe it is for the advanced

> practitioner. I think it is interesting that three types of trees are

> given as benign places to achieve perfection along with the possibly

> more challenging "fearful place". These species of trees are

> associated with Shiva (and in the case of the banyan, with the guru),

> but so are lots of other things. I wonder what makes trees so special

> (other than the fact that they provide some shelter)?

>

> So that's what I think, now. I know that later on we are told we can

> recite while riding on an elephant, so I'm not saying these are

> "rules", but that they are intended to guide one to the best possible

> circumstances for recitation, for these three basic stages or purposes.

>

> Jai Maa!

> Chris

>

>

>

>

> , Kali Kali

> <kaliananda_saraswati> wrote:

> >

> > Here's our verse today -

> >

> >

> >

> > 155. In the cremation grounds and any other fearful place, or at the

> root of a banyan tree perfection may be attained; at the root of a

> datura tree (thorn-wood apple tree) or near a mango tree.

> >

> >

> >

> > Jai GuRu ki jai!

> >

> >

> >

> >

> >

> >

>

>

>

>

>

 

 

 

 

 

 

[Guest guest]

No, not silly at all, Ruchi. I think your comparison of riding an

elephant or horse (I especially appreciated the added info about going

to war, hunting, or a long journey - I hadn't thought of it) and the

hectic circumstances of our present day lives was very apt.

 

Jai Maa!

Chris

 

 

 

, "ruchibabbar" <Ruchi.Khanna@d...>

wrote:

> Hi Chris and All,

>

> Its amazing before I read this post, I was reading the verses and

> thinking along the same lines. I feel You are right about the need

> for reciting these verses in a conducive spiritually charged

> enviornment. After all a novice would need all the help he or she

> can. when you are a little bit advanced test out your skills by

> reciting in a Shamshan

> and when you are completely accomplished it does not matter where

> you are.

> A highly accomplished sadhak would be able to focus his mind

> anywhere, or to say also while going through difficult situations.

> Of course riding on an elephant or a horse is not part of our

> everyday life but it was in ancient India around the time these

> verses were written. Riding a horse or elephant in ancient India

> would men going to a war, or hunting or travelling to a distant

> place. To me it seems that this is symbolic of how an advanced

> sadhak could focus his or her mind in any situation

> And to apply this to our current lifestyles does'nt our life appear

> like riding an elephant of myriad of situations, responsibilities,

> desires etc. sometimes situations are conducive we feel happy maybe

> those times are like riding a horse instead of an elephant. Just

> some silly comments.

>

> Ruchi

>

> , "Chris Kirner" <chriskirner1956>

> wrote:

> > Kalia,

> >

> > OK, here's what I'm thinking now about these verses.

> >

> > I know most of you are thinking of these verses in terms of an

> inward,

> > metaphorical interpretation, but I don't think so. I just don't

> think

> > the context supports that interpretation, not that the inner

> > conception of the environment isn't important, or even mentioned

> (it

> > is), but that it is not the primary sense of these verses, in my

> opinion.

> >

> > I am now thinking that these verses describe preferred locations,

> or

> > those locations most conducive to recitation. These locations are

> > divided into three categories, of increasing sophistication. The

> > intent, I think, is both to reassure, and provide some general

> > guidelines about how the energy and consciousness of the scripture,

> > and the sadhaka, fit with the rest of the world.

> >

> > We are all aware that certain physical localities have their own

> > energy, an intrinsic impetus to a certain kind of consciousness.

> That

> > is why we go to temples (or why we would if we had any temples

> here).

> > That is why we do certain practices in the same locations rishis

> did

> > them in times past (or we would if we had any rishis here [present

> > company excepted]). Some places, by their nature, are benign, and

> some

> > are less so, and different levels of experience, purity, and

> mastery

> > lend themselves to greater caution, or perhaps greater challenges.

> >

> > The first category is that sadhaka chanting for personal desires

> (vs.

> > 152). This is the most vulnerable recitation to adverse influences,

> > and one assumes, the least experienced practitioner. The locations

> are

> > few and probably the purest most benign of the "pure" locations.

> Two

> > are near water, and two are in temples (Vishnu and Shiva).

> >

> > The second category is that of the sadhaka practicing "vows of

> > purifying austerities". This is an unselfish recitation, in the

> > pursuit of enlightenment, and is more inherently protected than the

> > former type, and one may assume the practitioner is more

> experienced

> > (though mention of one without understanding is included here). Two

> > verses describe the "pure" locations in which this kind of

> recitation

> > is best undertaken (vs. 153-154). This includes "at the feet of the

> > creator" which can be anywhere, and speaks directly to what most of

> > you have expressed a preference for, the creation of your own

> sacred

> > space from the inside. I find myself wondering though if this

> phrase

> > "at the feet of the creator" doesn't perhaps refer to a specific

> > establishment of the asana with mantra (just a feeling).

> >

> > The third category is the most advanced. It is attaining to

> > "perfection". This category contains both benign and potentially

> > malevolent environments. I believe it is for the advanced

> > practitioner. I think it is interesting that three types of trees

> are

> > given as benign places to achieve perfection along with the

> possibly

> > more challenging "fearful place". These species of trees are

> > associated with Shiva (and in the case of the banyan, with the

> guru),

> > but so are lots of other things. I wonder what makes trees so

> special

> > (other than the fact that they provide some shelter)?

> >

> > So that's what I think, now. I know that later on we are told we

> can

> > recite while riding on an elephant, so I'm not saying these are

> > "rules", but that they are intended to guide one to the best

> possible

> > circumstances for recitation, for these three basic stages or

> purposes.

> >

> > Jai Maa!

> > Chris

> >

> >

> >

> >

> > , Kali Kali

> > <kaliananda_saraswati> wrote:

> > >

> > > Here's our verse today -

> > >

> > >

> > >

> > > 155. In the cremation grounds and any other fearful place, or at

> the

> > root of a banyan tree perfection may be attained; at the root of a

> > datura tree (thorn-wood apple tree) or near a mango tree.

> > >

> > >

> > >

> > > Jai GuRu ki jai!

> > >

> > >

> > >

> > >

> > >

> > >

[Guest guest]

Kanda,

 

We aren't really at this verse yet, about the elephant and the horse,

but I brought it up after all...

 

I really liked the image of the flow of life you brought up. I was

imagining an elephant ride as a very distracting, noisy affair, but I

see you are right. Even the most distracting environment (say, Ruchi's

army) becomes just extraneous noise, white noise, beneath the constant

easy motion of the natural movement of life. If one can just learn to

move with that rhythm, like the constant movement of the elephant or

the horse beneath, one can meditate peacefully amidst the noise.

 

It reminds me of the Tao, often described as a moving stream.

 

(I am not the doer)

 

Jai Maa!

Chris

 

 

 

, kandaaran@a... wrote:

>

> In a message dated 6/24/05 8:19:37 A.M. Mountain Daylight Time,

> chriskirner1956 writes:

>

> So that's what I think, now. I know that later on we are told we can

> recite while riding on an elephant, so I'm not saying these are

> "rules", but that they are intended to guide one to the best possible

> circumstances for recitation, for these three basic stages or

purposes.

>

>

>

> Namaste Chris,

>

> My opportunity to meditate on an elephant was in Sri Lanka ( my

immature

> mind was not attuned ) and my lesson was how long does this ride

last : ).

> Years later in New Mexico on horse back in the 13,000 foot

mountains of the

> northern part of the state my mind recognized the intrinsic rhythm

of the horse

> and I remarked to the trail quide how it reminded me of the

elephant ride and

> asked if he slept in the saddle while riding ( his answer, yes ).

That and

> how easy it was to meditate suggested a certain maturity related to

experience

> and the recognition of the intrinsic rhythm of life. Yes purpose

and stage

> are important in our quest for realization. Om Namah Sivaya

>

> Kanda

[Guest guest]

Very nice, Ekta, thank you !!!

 

Jai Maa!

Chris

 

 

 

, Eleathea Barraclough

<eleathea> wrote:

> Jai Maa,

>

> There are certain natural places that are conducive to spiritual

practices.

> When we sit underneath any tree, we benefit from the oxygen produced

by the

> leaves. Breathing well-oxygenated air is both soothing and

refreshing to the

> body and mind, therefore allowing us to have a stable asan and a

peaceful mind

> while chanting or meditating.

>

> In addition, trees are like antenna that attract cosmic energy of

different

> vibrations. By sitting underneath the trees we can absorb those subtle

> energies. There are many traditions about how sitting under

different trees

> during chanting/meditation allows us to benefit. Different trees may

have

> different effects or give different benefits, although I don't know

those

> details. Banyan trees are often noted, as well as the pipal tree

(under which

> Lord Buddha sat), etc. Sri Ramakrishna used to meditate in a

"panchavati", a

> grove of the 5 sacred trees. This is considered very auspicious for good

> meditation.

>

> River banks are very highly venerated as places of sadhana. One

reason is that

> the flow of pure water generates an active life force that helps to

enliven the

> subtle body. ONe can even go into the river for chanting. This is

how many have

> done their sadhana, as the combination of flowing water and mantra

chanting

> helps to awaken the chakras. On a physical level, flowing water

helps to create

> negative ions in the air. Negative ions are what make the air feel

fresh, pure

> and sweet, and they put us in an alert, peaceful, and cheerful frame

of mind.

> Polluted areas and indoor locations can be too low in negative ions,

which

> leads to dullness and irritability, even headaches. Flowing or

crashing water

> is always good, so doing sadhana on the banks of rivers, by the edge

of hte

> ocean, or near a waterfaull is very good for deep, steady meditation.

>

> Forest areas are very powerful for meditation, because they produce

good air

> and positive subtle energy. Many medicinal herbs grow in forests,

and they add

> their own auspicious energy to the mix, especially when the wind

blows over the

> herbs and carries some of the essence to us as we breathe.

>

> I'm really fascinated by the elephant reference. Elephants are

considered

> especially sacred in Indian tradition. In teh South, elephants are

kept within

> temple precincts. They are worshipped and decorated, and they give their

> "blessing" to pilgrims in a fun way. You go up to them (the mahout

is standing

> there too), and hold out some coins in your hand. The elephant will

put out its

> trunk so that you can drop the coins into the trunk tip, and the

elephant will

> then curl its trunk and lightly "bop" you on teh head as blessing,

then it

> deposits teh coins in the mahout's hand. In the Kamakshi Devi temple

in Kanchi,

> elephant and cow puja is performed every day in front of hte main

murti, so

> that Devi can "see" this auspicious sight first thing in the morning. So

> clearly elephants, like cows, have a special vibration. They really are

> remarkable creatures.

>

> I've seen advice to do japa in cow sheds, to increase the efficacy

of the japa.

> Cows have very sattvic positive energy, so I guess it helps.

>

> In te case of cremation grounds, I'm really not sure of the subtle

energy

> effects, but on an emotional level, I guess one would have to

overcome fear and

> clinging to worldliness in order to practice there. So it's

recommended for

> those who want to test themselves somewhat. I don't know much else

about it.

>

> Jai Maa,

> Ekta

>

> --- Chris Kirner <chriskirner1956> wrote:

>

> > Kalia,

> >

> > OK, here's what I'm thinking now about these verses.

> >

> > I know most of you are thinking of these verses in terms of an inward,

> > metaphorical interpretation, but I don't think so. I just don't think

> > the context supports that interpretation, not that the inner

> > conception of the environment isn't important, or even mentioned (it

> > is), but that it is not the primary sense of these verses, in my

opinion.

> >

> > I am now thinking that these verses describe preferred locations, or

> > those locations most conducive to recitation. These locations are

> > divided into three categories, of increasing sophistication. The

> > intent, I think, is both to reassure, and provide some general

> > guidelines about how the energy and consciousness of the scripture,

> > and the sadhaka, fit with the rest of the world.

> >

> > We are all aware that certain physical localities have their own

> > energy, an intrinsic impetus to a certain kind of consciousness. That

> > is why we go to temples (or why we would if we had any temples here).

> > That is why we do certain practices in the same locations rishis did

> > them in times past (or we would if we had any rishis here [present

> > company excepted]). Some places, by their nature, are benign, and some

> > are less so, and different levels of experience, purity, and mastery

> > lend themselves to greater caution, or perhaps greater challenges.

> >

> > The first category is that sadhaka chanting for personal desires (vs.

> > 152). This is the most vulnerable recitation to adverse influences,

> > and one assumes, the least experienced practitioner. The locations are

> > few and probably the purest most benign of the "pure" locations. Two

> > are near water, and two are in temples (Vishnu and Shiva).

> >

> > The second category is that of the sadhaka practicing "vows of

> > purifying austerities". This is an unselfish recitation, in the

> > pursuit of enlightenment, and is more inherently protected than the

> > former type, and one may assume the practitioner is more experienced

> > (though mention of one without understanding is included here). Two

> > verses describe the "pure" locations in which this kind of recitation

> > is best undertaken (vs. 153-154). This includes "at the feet of the

> > creator" which can be anywhere, and speaks directly to what most of

> > you have expressed a preference for, the creation of your own sacred

> > space from the inside. I find myself wondering though if this phrase

> > "at the feet of the creator" doesn't perhaps refer to a specific

> > establishment of the asana with mantra (just a feeling).

> >

> > The third category is the most advanced. It is attaining to

> > "perfection". This category contains both benign and potentially

> > malevolent environments. I believe it is for the advanced

> > practitioner. I think it is interesting that three types of trees are

> > given as benign places to achieve perfection along with the possibly

> > more challenging "fearful place". These species of trees are

> > associated with Shiva (and in the case of the banyan, with the guru),

> > but so are lots of other things. I wonder what makes trees so special

> > (other than the fact that they provide some shelter)?

> >

> > So that's what I think, now. I know that later on we are told we can

> > recite while riding on an elephant, so I'm not saying these are

> > "rules", but that they are intended to guide one to the best possible

> > circumstances for recitation, for these three basic stages or

purposes.

> >

> > Jai Maa!

> > Chris

> >

> >

> >

> >

> > , Kali Kali

> > <kaliananda_saraswati> wrote:

> > >

> > > Here's our verse today -

> > >

> > >

> > >

> > > 155. In the cremation grounds and any other fearful place, or at the

> > root of a banyan tree perfection may be attained; at the root of a

> > datura tree (thorn-wood apple tree) or near a mango tree.

> > >

> > >

> > >

> > > Jai GuRu ki jai!

> > >

> > >

> > >

> > >

> > >

> > >

> >

> >

> >

> >

> >

>

>

>

>

>

>

[Guest guest]

very fascinating. i love information like this. thanks much, ekta!

 

Eleathea Barraclough wrote:

> Jai Maa,

>

> There are certain natural places that are conducive to spiritual

> practices.

> When we sit underneath any tree, we benefit from the oxygen produced

> by the

> leaves. Breathing well-oxygenated air is both soothing and refreshing

> to the

> body and mind, therefore allowing us to have a stable asan and a

> peaceful mind

> while chanting or meditating.

 

 

Be Love,

Berijoy

http://www.egyirba.net

 

-=-=-

.... If there is to be any peace it will come through being, not having.

~ Henry Miller