What do I make of the discussion so far? Apologies for this too long reaction. Here it is.
There is a difference between taking the literal translation of a pangkti and taking a literal meaning. A literal translation, to the extent 'literal' is possible in poetic verse, is nothing more than a translation from one language into another language that says very close to the ordinary meanings of words..Literal translations become a problem if the choice of word is misleading. For example if "nirbhao" is translated as nirvaana. They are more of a problem if they take the meaning of a verse off track from holistic sense of the poem or shabad itself. And that is what I believe happens when Trilochan ji's shabad is interpreted in a literal way.
Now even the Hebrew Testament raises examples of how what a shabad says and what a shabad means are very different. And I don’t know how to be clearer than that.
Look at Isaiah 26, with a translation from “Young’s Literal Translation.” The shabad is full of metaphors.
Does anyone really believe that Isaiah is claiming something called “righteousness” is standing about in a “fruitful field?” Is he teaching the ancient Hebrews that a moral quality takes form somehow and then inhabits a tract of farmland that is fertile like an ox or the farmer himself? Of course not! Even this so-called literal translation has to be re-translated into another level of meaning that is not about agriculture. The entire passage from Isaiah is a broad metaphor for a transition into a place of spiritual peace – which is not a field in the literal sense. Isaiah's shabad marks the transition from barren times to fruitful harvest, as comes with movement from a spiritual wilderness to spiritual growth to reaping of spiritual rewards of righteousness.
The same question of interpretation pertains to Trilochan ji's shabad. Even if one takes the close/literal translation of ਅਉਤਰੈ a▫uṯarai as “reincarnation,” it is not open and shut that the shabad's meaning should be read in a literal way. Even the literal meaning of the word, does not automatically give way to a literal meaning for the shabad. One clue is that the word ਅਉਤਰੈ a▫uṯarai repeats 4 times in a broader set of verses.
So when we read ਅਉਤਰੈ a▫uṯarai it might be a bad idea to jump to the conclusion that the shabad gives dire predictions about souls transmigrating into pigs, prostitutes, serpents and goblins. Is it not possible to be "reborn" perhaps in this lifetime."
Another clue shared with me by Tejwant Singh ji is: “Hindu mythology and also in the Indian culture, it is a common saying, one protects one’s wealth like a snake sitting on top of it”. The saying refers to mindless protection of possessions. Trilochan's shabad may be full of irony (a mismatch between what is said and what is meant, and the idea is “don’t take me literally.”)
A third clue is the presence of other shabads in Sri Guru Granth Sahib Ji that take a similar approach to the subject. Ordinary images from daily life are combined by Kabir ji in a way that sends a practical message about living a moral life that avoids “spiritual death.' Forum mentor japjisahib04 ji wrote on a different thread:
Guruji speaks of ਅੰਤਿ ਕਾਲਿ aant kaal, ultimate moments, as moments of transition from one spiritually degraded state to another as if we are doomed to relive ਜੇ ਮਰੈ je marai our ethical shortcomings ਵਲਿ ਵਲਿ val val, literally “over and over.” But why imply life after life? Why not day after day?
The mere sight of ਅਉਤਰੈ a▫uṯarai.should not trigger a mental reflex: literal translation equals literal meaning. Professor Sahib Singh has translated the word as “reincarnate” and then he just moves on to discuss the main idea of the shabad. He does not linger or ponder ਅਉਤਰੈ a▫uṯarai Our hangups need to be elsewhere. Two possibilities:
Bhul Chuk Maaf,
These are no way propagation of false hood, just sharing of inside body experience, one may delete, accept or reject thoughts
1. ਅਰੀ ਬਾਈ ਗੋਬਿਦ ਨਾਮੁ ਮਤਿ ਬੀਸਰੈ ॥ ਰਹਾਉ ॥
Arī bā▫ī gobiḏ nām maṯ bīsrai. Rahā▫o.
2.
ਅੰਤਿ ਕਾਲਿ ਨਾਰਾਇਣੁ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥
Anṯ kāl nārā▫iṇ simrai aisī cẖinṯā mėh je marai.
ਬਦਤਿ ਤਿਲੋਚਨੁ ਤੇ ਨਰ ਮੁਕਤਾ ਪੀਤੰਬਰੁ ਵਾ ਕੇ ਰਿਦੈ ਬਸੈ ॥੫॥੨॥
Baḏaṯ ṯilocẖan ṯe nar mukṯā pīṯambar vā ke riḏai basai. ||5||2||
This is not what I originally wanted to post about. I will get back to that later.
Sat Sri Akaal,
One's consciousness is developed after getting vocal impetus from
Guru's Bani,
but it has not penetrated through subconscious and unconscious plane
and further spine which are responsible for most of one's actions in day to day life.
That part of primitive mind is still having animal instincts.
This part of mind (Shiv) is connected linked (ling) to spine which transfers
energy to body to perform action.
Spine connects with vitals which gives sense of Sex, Food, Security, Relation and Ego
One's mind is never detatch to these impetus from the lower realms of body.
But once become aware of mind its process, its function,
So one get complete satisfaction
from five basic thoughts,
mind may get
detatched from basic instincts.
And may think of "HUMAN" instinct "NAR AYAN" simre and one get's
liberated from animal instinct for that moments.
This is moment only,
it is very difficult to stay on this,
and
this moment is also very difficult to attain, as inputs from senses again connects to five.
"SANSKAR"
"breath which performs"
"breath which one takes inside to perform function"
realise where one takes it.
Its "TRUE NATURE"
It's not hinduism, muslim, christanity, sikhism. the way its professed and propagated.
though it is in all.
Eat Apple, do objective study,
subjective study is good for inflation of EGO, and consciousness,
one shall have watch on one's own thought and actions
speech(vocal, literal) is through formation of "EGO" what goes in that comes out
Akhaar Hi Gaavan, hor na jaana baani.
without objective and intutive awareness.
Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh
