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Of Serpents, Pigs, Prostitutes, Goblins & The Bani Of Bhagat Tarlochan Ji

spnadmin

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Forgive me, but here is a beautiful line in the passage from Isaiah

For breasts they are lamenting, For fields of desire, for the fruitful vine.

The Shabad, for Christians, is "To the Women of Jerusalem." Full of complicated metaphors. In one line are lamenting breasts, fields of desire, and yearning for the fruitful vine. What this is not. It is not about a fertility complex, or a yearning for the womb to bear fruit and the breasts aching to give suck. It is a line that builds to the finale about giving birth to spiritual fruit.

What the words say and what the words mean may not be the same. Translation is the stepping stone to meaning.
 
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japjisahib04

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What do I make of the discussion so far? Apologies for this too long reaction. Here it is.
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 Sant Shingh 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:

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.
Spnadmin Jio


In above sabd, unlike laxmi, woman, mandir and narayan, 'larkai' seems to me in pluaral which attracted my attention to decode this sabd further. We all know gurbani is universal. Each and every pankti applies to every human beings irrespective of caste, creed, religion or even gender. And if we literally interpret larkai as sons, then it contradicts universality of gurbani as who don't have sons or those who are not married yet and or have only daughters, in that case this sabd cannot apply to them. Therefore, let us try to understand the meaning of larkai through gurbani only and try to decode the meaning of laxmi, woman alongwith as money and woman are the most sweetest gift and we cannot live without them, then why gurbani has presented them in negative sense.

Let us focus on Kabir jee's three sloke relating with 'larkai and larki on page 1366 and 1368, 'ਕਬੀਰ ਐਸਾ ਕੋਈ ਨ ਜਨਮਿਓ ਅਪਨੈ ਘਰਿ ਲਾਵੈ ਆਗਿ ॥ ਪਾਂਚਉ ਲਰਿਕਾ ਜਾਰਿ ਕੈ ਰਹੈ ਰਾਮ ਲਿਵ ਲਾਗਿ ॥੪੨॥ in this sloke and sloke after ਪਾਂਚਉ ਲਰਿਕਾ and larki stands for 'kaam, krodh, lobh, moh and ahnkar as sons and 'asha, trishna, slenderings, bakheeli, worry as daughter. When we look closely we will find these two sloke in fact are linked with 'eh kutamb jo tu daikhda chalai nahi tere naal- these ten larka and larki are our family and all of them are hurdles on our way to merge with creator. And if we follow them then, 'ਸੂਕਰ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥੩॥.

I will continue tommorrow.

best regards
sahni
 

spnadmin

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japjisahib04 ji

First, thank you for helping this thread move forward by making the comparisons with Kabir ji here and on another thread. It has motivated me to dig deeper.

Also, let me post the verses you are referring to from Trilochan ji's shabad:

ਅੰਤਿ ਕਾਲਿ ਜੋ ਲੜਿਕੇ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥
Anṯ kāl jo laṛike simrai aisī cẖinṯā mėh je marai.
At the very last moment, one who thinks of his children, and dies in such thoughts,

ਸੂਕਰ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥੩॥
Sūkar jon val val a▫uṯarai. ||3||
shall be reincarnated over and over again as a pig. ||3||

That way there will be no mistake.
 
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ravneet_sb

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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
 

spnadmin

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ravneet ji

I followed most of your remarks. However, I do not understand your conclusion. Would you try to explain it a different way. Mostly I don't understand how it connects up with my understanding that the main idea of Trilochan ji is if we in the ant kaal are focused on "gobind" then and only then we are released from our anxieties regarding life after life. Or we might be in agreement. I cannot tell. You might actually be calling attention to a different thought and I am just missing it. Thank you for any clarification you can offer.

Most of my post however was about the need to move from literal translation step by step to the meaning of a shabad which may or may not be taken literally from a very close translation.

This is very meaningful to me

Akhaar Hi Gaavan, hor na jaana baani.

without objective and intutive awareness.
 
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japjisahib04

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Spnadmin Jio
Let us focus on Kabir jee's three sloke relating with 'larkai and larki on page 1366 and 1368, 'ਕਬੀਰ ਐਸਾ ਕੋਈ ਨ ਜਨਮਿਓ ਅਪਨੈ ਘਰਿ ਲਾਵੈ ਆਗਿ ॥ ਪਾਂਚਉ ਲਰਿਕਾ ਜਾਰਿ ਕੈ ਰਹੈ ਰਾਮ ਲਿਵ ਲਾਗਿ ॥੪੨॥ in this sloke and sloke after ਪਾਂਚਉ ਲਰਿਕਾ and larki stands for 'kaam, krodh, lobh, moh and ahnkar as sons and 'asha, trishna, slenderings, bakheeli, worry as daughter. When we look closely we will find these two sloke in fact are linked with 'eh kutamb jo tu daikhda chalai nahi tere naal- these ten larka and larki are our family and all of them are hurdles on our way to merge with creator. And if we follow them then, 'ਸੂਕਰ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥੩॥.
In continuance to above sabd, similarly I don't find anything wrong with 'ਇਸਤ੍ਰੀ' she is the most lovable, my inspiration, and I firmly believe Guru sahib when they say 'ਏਕ ਜੋਤਿ ਦੁਇ ਮੂਰਤੀ ਧਨ ਪਿਰੁ ਕਹੀਐ ਸੋਇ ॥੩॥' then how could she be cause of my spiritual death and wondering why bhagat jee is forbading me to remember her. Further 'vaishya' is not a joon like other animals and why we blame lady for an action and addressing her as 'ganika' for which man is equally responsible. Why are we disgracing female. Is gurbani referring 'ganika' only to a lady? No Ganika in fact stands for those who have sold off their conscience.

Therefore as per my understanding the meaning of, 'ਅੰਤਿ ਕਾਲਿ ਜੋ ਇਸਤ੍ਰੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਬੇਸਵਾ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥੨॥whosoever acts in a selfish and greedy manner is spiritually dead and thus is living is like 'besva' who has sold out his conscience.

Looking other members input.

best regards
sahni
 
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spnadmin

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japsahib04 ji

You have offered some turning points in understanding the shabad from my point of view.

1. You are working with words and phrases as metaphors for spiritual states that can plague us and are difficult to shake. This gets us back to the states of mind that are our enemies. Creation itself is not our enemy. All Guru has created is good. Creation is his gift to us. Thinking of the good things we have been given in this life ant kaal is not what dooms us. If we allow ourselves to be entangled in self-defeating obsessions, that is what dooms us.

2. You used bani of Kabir ji to understand a larger scope of Gurbani. That helps to find throughout Gurbani the gurus and bhagats are saying the same things.

3. Words give us reference points. We connect the dots, From that we get to underlying concepts that mean much more than the words themselves tell us. We connect the ideas and gurprasad we can see the meaning of the shabad. How deep the meaning goes.

I always wait for your next comment on any thread.
 
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ravneet_sb

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Sat Sri Akaal,

Its the thought which borns and die that birth and death is reincarnation,
not physically

for eg,
Ravneet has done useful effort for Kawalpreet, though comes Ravneet is good
but the effort has not given desired results, Ravneet is useless

Thought effort and person remains same,
good thought has died
and bad has born

again effort gives good results, Ravneet is so good

this are normal thoughts which born and die

now lets thing of universal awarness

Sun sets from east and sets from west, gravity, magnetics
Thousands of generations has witnessed this though, it retains and remains

But Guru's have experience beyond that

Even Gravity, east west can change

Ek Oamkar,

which is reality of existence

Never Born Nor Die

TRUTH OF NATURE

Let it be imbibed in "MIND"

Waheguru Ji Ka Khalsa
Wahegur Ji Ki Fateh
 

spnadmin

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I understand better now ravneet ji. Thank you.

However I will never be like the gurus. The best I can hope for are those fortunate moments where a glimpse into their timeless wisdom is granted to me.
 

Gyani Jarnail Singh

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sahni Ji,
You are absolutely RIGHT.
SGGS is gender free..and Isteri is not "woman" alone per se..its metaphor and prostitute is not a JOON...per se..again its a metaphor for corrupt beings who sell themselves for a few dollars like JUDAS did for 33 silver coins..
All these ideas come form Vedic background..where even looking a picture of a woman is enough to destroy a man for ever..GURU NANAK ji picked up the fallen downtrodden WOMAN and gave her , her rightful place as equal partner .
In the SGGS the GURUS had to convey so much more than mere words could contain....these WORDS are mere CONTAINERS...( like what a MKV is in modern IT downloadable files )....and limited words can only convey just so much if we take the literal only..but if we dig deeper and deeper we see the layers like an onion...the ONION is ONE..layers are many...THANK YOU for a very good post.
 
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My understanding about the meaning of ਅੰਤਿ ਕਾਲਿ is different. I think this is a reference of the period during which end is fixed.This could be a period from Birth till death.

If the meaning of ਅੰਤਿ ਕਾਲਿ is considered as the last moment of death then the relevence of
core concept of prime message of Gurbanee would be lost.

As per Gurbanee this life in Human form is an oppotunity to realise ones immersion with the CREATOR
by way of Naamu Simran.
Now after death one may or may not get freedom from the cycle of births as stipulated.But if one has remained in unison with Naamu thru out the life time then there is every possibilty getting freedom from the cycle of births .This is perhaps the crux of the message in this Sabad.

From Gurbanee it also becomes clear that there is a specific Single Naamu for getting freedom from the cycles of Birth and as I have understood that Naamu is Ram Naamu/Hari Naamu which is also refered as Gurmati Ram Naamu.
I may be recified for anything wrong.
Prakash.S.Bagga
 

Harry Haller

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My own opinion, and it is just my opinion

This shabad is once again telling us how to live our daily life and has nothing to do with reincarnation or past lives.

I am no expert on Bani but if your last waking breath is spent thinking of women, the next day you will be a prostitute, etc etc.

I think it is a clear indication of whatever you shine a light on in your head, that is what will grow and what will be nurtured.

“Sow a thought, reap an action; sow an action, reap a habit; sow a habit, reap a character; sow a character, reap a destiny.”

SR Covey

I do not think a fixed end works in Sikhism, the end depends on how you live your life, although there may be fixed ends dependent on various scenarious, one for living in Hukam, one for not, a heroin addict is going to live longer if he/she has the courage to embrace Hukam, and is going to have a short life if they chase the dragon.
 

Gyani Jarnail Singh

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Imho what PS bagga ji is saying is that "AANT KAAL" is Not a moment..its the ENTIRE HUMAN LIFE-LONG TIME"..your whole life..from the Second you come out and cry to the moment you breathe your last breath is AANT Kaal..for some it may be 120 years..for another it may be ZERO (STILL BORN)..another may be 21 years etc..

So "AK" is a Specific time period during which oen if applying the GURBANI and LIVING GURBANI..then its pass with flying colours..or..going through those joons hour by hour..day by day..week by week..month by month..and year on year..till it all ends.

:kaurkhalsaflagblue:
 
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One canlook at this Sabad from Gurbanee as
ਗੁਰ ਸੇਵਾ ਤੇ ਭਗਤਿ ਕਮਾਈ ॥ ਤਬ ਇਹ ਮਾਨਸ ਦੇਹੀ ਪਾਈ ॥ ਇਸ ਦੇਹੀ ਕਉ ਸਿਮਰਹਿ ਦੇਵ ॥ ਸੋ ਦੇਹੀ ਭਜੁ ਹਰਿ ਕੀ ਸੇਵ ॥੧॥ ਭਜਹੁ ਗਬਿੰਦ ਭੂਲਿ ਮਤ ਜਾਹੁ ॥ ਮਾਨਸ ਜਨਮ ਕਾ ਏਹੀ ਲਾਹੁ ॥੧॥ ਰਹਾਉ ॥ ਜਬ ਲਗੁ ਜਰਾ ਰੋਗੁ ਨਹੀ ਆਇਆ ॥ ਜਬ ਲਗੁ ਕਾਲਿ ਗ੍ਰਸੀ ਨਹੀ ਕਾਇਆ ॥ ਜਬ ਲਗੁ ਬਿਕਲ ਭਈ ਨਹੀ ਬਾਨੀ ॥ ਭਜਿ ਲੇਹਿ ਰੇ ਮਨ ਸਾਰਿਗਪਾਨੀ ॥੨॥ ਅਬ ਨ ਭਜਸਿ ਭਜਸਿ ਕਬ ਭਾਈ ॥ ਆਵੈ ਅੰਤੁ ਨ ਭਜਿਆ ਜਾਈ ॥ ਜੋ ਕਿਛੁ ਕਰਹਿ ਸੋਈ ਅਬ ਸਾਰੁ ॥ ਫਿਰਿ ਪਛੁਤਾਹੁ ਨ ਪਾਵਹੁ ਪਾਰੁ ॥੩॥ ਸੋ ਸੇਵਕੁ ਜੋ ਲਾਇਆ ਸੇਵ ॥ ਤਿਨ ਹੀ ਪਾਏ ਨਿਰੰਜਨ ਦੇਵ ॥ ਗੁਰ ਮਿਲਿ ਤਾ ਕੇ ਖੁਲ੍ਹ੍ਹੇ ਕਪਾਟ ॥ ਬਹੁਰਿ ਨ ਆਵੈ ਜੋਨੀ ਬਾਟ ॥੪॥ ਇਹੀ ਤੇਰਾ ਅਉਸਰੁ ਇਹ ਤੇਰੀ ਬਾਰ ॥ ਘਟ ਭੀਤਰਿ ਤੂ ਦੇਖੁ ਬਿਚਾਰਿ ॥ ਕਹਤ ਕਬੀਰੁ ਜੀਤਿ ਕੈ ਹਾਰਿ ॥ ਬਹੁ ਬਿਧਿ ਕਹਿਓ ਪੁਕਾਰਿ ਪੁਕਾਰਿ ॥੫॥੧॥੯॥ {ਪੰਨਾ 1159}

I think it is worth considering the meaning of the line in the Sabad as
ਅਬ ਨ ਭਜਸਿ ਭਜਸਿ ਕਬ ਭਾਈ ॥ ਆਵੈ ਅੰਤੁ ਨ ਭਜਿਆ ਜਾਈ ॥

Here the reference meaning of the word ਅੰਤੁ is a specific death time.
According to this one should try to understand ਆਵੈ ਅੰਤੁ ਨ ਭਜਿਆ ਜਾਈ ॥

Also give consideration to ਇਹੀ ਤੇਰਾ ਅਉਸਰੁ ਇਹ ਤੇਰੀ ਬਾਰ ॥ ਘਟ ਭੀਤਰਿ ਤੂ ਦੇਖੁ ਬਿਚਾਰਿ ॥ ਕਹਤ ਕਬੀਰੁ ਜੀਤਿ ਕੈ ਹਾਰਿ ॥ ਬਹੁ ਬਿਧਿ ਕਹਿਓ ਪੁਕਾਰਿ ਪੁਕਾਰਿ ॥੫॥੧॥੯॥ {ਪੰਨਾ 1159}



Prakash.S.Bagga

 
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ravneet_sb

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Sat Sri Akaal,

Bhul Chuk Maaf,

If Ant Kaal only comes at end,

ਅਬ ਨ ਭਜਸਿ ਭਜਸਿ ਕਬ ਭਾਈ
then how come the opportunity is now,

One shall not expect in between and
wait for ANT KAAL, end of life THEORY, for Narayan SIMRAN for next birth and so on ji.

Waheguru Ji Da Khalsa
Waheguru Ji Di Fateh
 

japjisahib04

Mentor
SPNer
Jan 22, 2005
822
1,291
kuwait
sahni Ji,
You are absolutely RIGHT.
Sri Guru Granth Sahib Ji is gender free..and Isteri is not "woman" alone per se..its metaphor and prostitute is not a JOON...per se..again its a metaphor for corrupt beings who sell themselves for a few dollars like JUDAS did for 33 silver coins..

In the Sri Guru Granth Sahib Ji the GURUS had to convey so much more than mere words could contain....these WORDS are mere CONTAINERS...( like what a MKV is in modern IT downloadable files )....and limited words can only convey just so much if we take the literal only..but if we dig deeper and deeper we see the layers like an onion...the ONION is ONE..layers are many...THANK YOU for a very good post.
Dear Giani Ji and Spnadmin Ji

Thank you. You are right 'isteri' is not 'woman' alone per se... its metaphor and prostitute is not a Joon.. per see. again its a metaphor for corrupt being otherwise it can be interpreted that adultery is allowed for woman and not man. In addition literal interpretation of isteri as 'woman' would contradict universality of gurbani. As gurbani says, 'nanak sachai ki sachi kaar .. any Joon created by God is true, all others joons are our creation. Thus prostitution is our creation which can be transformed once surrender to guru di mat but 'joons' other than human being cannot be transformed.

S. Prakash Bagga Ji with regard to your query on 'ant'. The context in rahao pankti of this sabd, 'ਭਜਹੁ ਗਬਿੰਦ ਭੂਲਿ ਮਤ ਜਾਹੁ ॥ ਮਾਨਸ ਜਨਮ ਕਾ ਏਹੀ ਲਾਹੁ ॥੧ - in order to be blessed as human follow divine wisdom, otherwise as per gurbani we all are beast wrapped in human skin. Thus while reflecting on rahao, meaning of
'ant' again in this sabd, as per my understanding is spiritual death.

best regards
sahni
 

A_seeker

Writer
SPNer
Jun 6, 2018
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ਅੰਤਿ ਕਾਲਿ ਜੋ ਲਛਮੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥
Anṯ kāl jo lacẖẖmī simrai aisī cẖinṯā mėh je marai.

ਸਰਪ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥੧॥
Sarap jon val val a▫uṯarai. ||1||
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
I am not able to relate how is "Joon of snake" related to wealth ,money in Hindu culture . I could not find any authentic Hindu source .It will great if someone can elaborate how snake is related to materialism
Regards
 

ravneet_sb

Writer
SPNer
Nov 5, 2010
516
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Sat Sri Akaal,

Often heard that thinking if positive, if one see glass as half fille, and negative if one see glass as jalf empty.

Disregarding this theory, the wise aspect is there is equal positive and negative in both cases.
So if realise origin of poison in snake, as a killer, in negative prospect, and poison as a protector as positive prospect. Although not have much awareness of religion. Wealth is not only materials, but the natures blessing of memory, senses, and forms equally relates to wealth.

Waheguru ji ka Khalsa
Waheguru ji ki fateh.
 

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