The word takht means "bed", "seat", or "podium" in Arabic. It often refers the resting place for a king, the ruler, the emperor.  The question is where is the resting place for God. Where does he sit?

In Ramkali, Guru Arjan Dev says, "O king of kings, with the greatest court, final justice, the real doer of everything, you sit on the true throne."  

In Raag Asa, Guru Nanak says that the one who sits on the throne is imbued in the five elements.

Guru Nanak asks a question in the 27th pauri of Japji Sahib: Where does God sit and rule the world?

ਸੋ ਦਰੁ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥
So Dhar Kaehaa So Ghar Kaehaa Jith Behi Sarab Samaalae ||
सो दरु केहा सो घरु केहा जितु बहि सरब समाले ॥
Where is that Gate, and where is that Dwelling, in which You sit and take care of all?

And he answers this question in the end:

ਸੂਹੀ ਕੀ ਵਾਰ: (ਮ: ੩) - ਅੰਗ ੭੮੫  

Suhi Ki Vaar - Guru Amar Das - Page 785

ਆਪੇ ਤਖਤੁ ਰਚਾਇਓਨੁ ਆਕਾਸ ਪਤਾਲਾ ॥

He Himself established His throne, in the Akaashic ethers and the nether worlds.

ਹੁਕਮੇ ਧਰਤੀ ਸਾਜੀਅਨੁ ਸਚੀ ਧਰਮ ਸਾਲਾ ॥

By the Hukam of His Command, He created the earth, the true home of Dharma.

ਆਪਿ ਉਪਾਇ ਖਪਾਇਦਾ ਸਚੇ ਦੀਨ ਦਇਆਲਾ ॥

He Himself created and destroys; He is the True Lord, merciful to the meek.

ਸਭਨਾ ਰਿਜਕੁ ਸੰਬਾਹਿਦਾ ਤੇਰਾ ਹੁਕਮੁ ਨਿਰਾਲਾ ॥

You give sustenance to all; how wonderful and unique is the Hukam of Your Command!

ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਆਪੇ ਪ੍ਰਤਿਪਾਲਾ ॥੧॥

You Yourself are permeating and pervading; You Yourself are the Cherisher. ||1||

Discussion

Let me take four words/phrases from this pauri that I found interesting to meditate upon to understand better the true meaning of these beautiful words:

1. Takhat or Throne: Every heart is God's throne; every song is under His direction

Sauda Ikko Jeha:

Main neevan mere murshid uchche
Te main uchcheyan de sang layi

Jo baat dawa se bann na saki
Wo baat dua se hoti hai

Jab kaamil murshid milta hai
Toh baat khuda se hoti hai

Jitna diya sarkar ne mujhko
Utni meri aukat nahi

Ye to karam hai unka warna
Mujhmein toh Aisi koi baat nahi

Sadd ke jawan una uchcheyan de
Jina neeveyan naal nibhayi

Bulle nu loki matti dende
Ki bulleya aaja vich masiti

Vich masitan de ki kujh honda
Je dilon namaaz na niti

Baron pak kite ki hoye
Je andaron rahi paliti

Bina murshid kaamil bulleya
Avein gayi ibadat kiti

Ve sone deya kangna ve sauda iko jeha
Dil Dena te dil mangna ve sauda iko jeha

Ishq wale vehre sajna buta pyar wala laya e

Awwal hamd khuda da vird kije
Ishq kita so jag da mool miyan

Pehlon aap hi rabb ni ishq kita
Ate mashook si nabi rasool miyan

Ain ishq de mehkame main gaya
Agon ishq ne meri dunai thag li

Main te gayan san daad lain
Agon ishq ne meri safai thag li

Aes ishq ne bade bade thag lai
Kaun badshah di badshahi thag li

Tera ki gaya e sayin loka
Os ishq ne khuda di khudai thag li

Ishq wale vehre sajna buta pyar wala laya e

Ishq ishq na kar ni adiye ishq di manzil door
Hard ishq di ehni ni arriye jini ki lambi khajoor
Chad jawe jine door rasta digg pawe chakna choor
Had vekhi shah mansoor ne jinne suli kiti manzoor

Ishq aap vi awalla
Ehdi kam vi awalle
Jehde pesh pae janda
Kakh chad da ni palle
Ishq waleyan di sirf 

char din balle balle

Ishq waleyan de rehnda sada yaar samne
Sajde ashiqan ne kite ne talwar samne

Main dassan tenu ishq de afsane diyan gallan
Puchch Laila kolon majnu diwane diyan gallan

Na tu sada rab na asi tere bande
Na asi terean mare marde
Jis jannat da tu mann kardan
Teri jannat vich nahi wad de
Phad ke palla apna murshid da
Asi ja bahishtan vich warde

Farishte ja kaha majnu tujhe Allah bulata hai
Kya mujhe wo dekhna chahta hai
Majnu unke pass kyon jaye
Agar khuda ko zaroorat hai to Laila bann kar aa jaye

Jitni achchi sooraton wale hain ye tasbi ke Daane hain
Nigahon mein firte rehte hain ibadat hoti jati hai

Mandir dha masitan dha
Dha de Jo kujh dhenda
Ik na dhaween dil bande da
Mera Rabb dilan vich rehnda

Bulleya rabb da naa bhavein lo na lo
Parayi soorat nu vekh ke raazi te raho

Iss da Jo malik aaya mere sar mein joote laga gaya
Mere malik nu gussa aaya, o jhagra mita gaya

Ve sauda iko jeha , dil dena te dil mangna ve sauda iko jeha

Ishq wale vehre sajna buta pyar wala laya e
Main patte patte utte Tera naa likhwaya e
Ohnu sambh sambh ke rakhna ve sauda iko jeha
Dil dena te dil mangna ve sauda iko jeha

Mein naiyon takna we, tenu ada bua toke
Dekh mein tenu chaddan samne khiloke
Tu jis galiyon langda sauda ikko jeya

Ahsan Ali on Sarangi and Background Vocals

I am excited that this is first of many recordings that I am releasing which will feature Ustad Ahsan Ali, one of the leading Sarangi players from North India. Ahsan Bhai, a seventh generation musician from the Kirana Gharana, is not just a sarangi player and vocalist with intimate knowledge of Indian ragas, who has traveled worldwide and performed live at prestigious locales, he is an amazing composer with a great ear and penmanship for western harmonies and has composed music for Sardool Sikandar ji and Abida Parveen ji.

A note on the raag - Raag Asa

Raag Asa is named because of the feelings of "hope" it exudes; some suggest that it was created by Guru Nanak during his travels to a region called "Asa". Compared to other raags in Hindustani classical music it is a relatively new raag - approximately 500 years ago. Therefore the versions of raag Asa have not been codified by musicologists; perhaps I will do it sometime. Unlike other raags which generally have one time for singing during the day or night, Asa has two. In general there are two major forms of the raag - one that includes komal Ni and one that does not include a komal Ni. From what I have heard from researchers at the Patiala university, the Asa version that has the komal Ni (like the one in this shabad) is sung in the evening time. Komal Ni is generally not used in the version that is sung in the morning.

In this shabad, while the melody adheres to Raag Asa, the instrumentalists took liberties to go beyond the scope of the raag. Historically I would have not included tracks that did not adhere to the pure raag, but as I mentioned in a recent interview, I have been more accepting of deviations as long as the general mood of the shabad remains unchanged. For the vocalist at one point sings "Re Ga Ma Ga" as part of the background music - that is not allowed in Raag Asa but I still included it in this recording. Acceptance within the hukam is often liberating I have realized.

Free Ringtone:

Shabad

ਰਾਗੁ ਆਸਾ ਮਹਲਾ੧ ॥
रागु आसा महला १ ॥
Rāg āsā mėhlā 1.
Raag Aasaa, Guru Nanak.

ਛਿਅ ਘਰ ਛਿਅਗੁਰ ਛਿਅਉਪਦੇਸ ॥
छिअ घर छिअ गुर छिअ उपदेस ॥
Cẖẖia gẖar cẖẖia gur cẖẖia upḏes.
Six houses of wisdom, six teachers, and six sets of teachings.

ਗੁਰੁ ਗੁਰੁ ਏਕੋਵੇਸ ਅਨੇਕ॥੧॥
गुरु गुरु एको वेस अनेक ॥१॥
Gur gur eko ves anek. ||1||
But the Teacher of all teachers is the One, who appears in so many forms. ||1||

ਬਾਬਾ ਜੈ ਘਰਿਕਰਤੇ ਕੀਰਤਿਹੋਇ ॥
बाबा जै घरि करते कीरति होइ ॥
Bābā jai gẖar karṯe kīraṯ hoe.
O Baba, the house (body/school) in which the Praises of the Creator are sung -

ਸੋ ਘਰੁ ਰਾਖੁਵਡਾਈ ਤੋਇ॥੧॥ ਰਹਾਉ ॥
सो घरु राखु वडाई तोइ ॥१॥ रहाउ ॥
So gẖar rākẖ vadāī ṯoe. ||1|| rahā▫o.
in that house (body/school) rests true greatness. ||1||Pause||

ਵਿਸੁਏ ਚਸਿਆ ਘੜੀਆਪਹਰਾ ਥਿਤੀਵਾਰੀ ਮਾਹੁਹੋਆ ॥
विसुए चसिआ घड़ीआ पहरा थिती वारी माहु होआ ॥
visue cẖasiā gẖaṛīā pahrā thiṯī vārī māhu hoā.
The seconds, minutes, hours, days, weeks and months,

ਸੂਰਜੁ ਏਕੋ ਰੁਤਿਅਨੇਕ ॥
सूरजु एको रुति अनेक ॥
Sūraj eko ruṯ anek.
From one sun come many seasons.

ਨਾਨਕ ਕਰਤੇ ਕੇਕੇਤੇ ਵੇਸ॥੨॥੨॥
नानक करते के केते वेस ॥२॥२॥
Nānak karṯe ke keṯe ves. ||2||2||
Of one creator there many forms ||2||2||

Reflection (June 2017)

Six teachings
Six are their teachers

And Six the houses of wisdom
Even though appearances differ
the teacher of all teachers
remains ONE


Seconds,
Minutes, Hours,
Days, Weeks, Months ...
From Just ONE Sun
come so many
seasons!


Oh mind ...
the house in which
the creator's praises are sung ...
You should consider
that house to be
the greatest
ONE

Alternative Reflection (Nov 2012)

Six houses, six teachers, six philosophies.
But Guru's guru: One

Seconds, minutes, hours, days, months, and seasons,
All come from one: the Sun.

Nanak hail that house where
One's praises are sung

Notes on some words in the Shabad

Ghar

Ghar is house, home or residence. But this house in Gurbani is very vast and is almost as undescribable as Gurbani.  It could refer to the residence of the soul or body, it could refer to the residence of humans, or earth or even the universe, the residence of wisdom or scriptures (6 shastras of India), the house of worship or temple, and the house of thought or “Mann”, the house of love "heart", it can be the house of music. It can also be the house of time when you are born, it can be the house of the current time (astrologers use that). 

"Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; 20 you were bought at a price. Therefore honor God with your bodies." (Corinthians 6:19-20)

Chheh Ghar - Six houses of wisdom or philosophy

Several Indian intellectual traditions were codified during the medieval period into a standard list of six orthodox systems or ṣaḍdarśanas (literally "good views"). The credit for codifying these "visions" is generally given to six different Gurus or Rishis as mentioned below:

Nyāyá, the school of logic, codified by Rishi Gautam
Vaiśeṣika, the atomist school, codified by Rishi Kashyapa
Sāṃkhya, the enumeration school, codified by Rishi Kapila
Yoga, codified by Patañjali
Mimāṃsā, the tradition of Vedic exegesis, codified by Rishi Jaimini
Vedanta, codified by Rishi Vyasa

The houses of God - Bible & Emily Dickinson

According to Hebrews 3:4 "Every house is built by someone, but God is the builder of everything." Clearly there is agreement that all houses have His mark, in agreement with Guru Nanak. According to John 14:2, Jesus said, "In my Father's house are many mansions." While noted American poet Emily Dickinson doubts that authenticity of this house or these mansions in her poem '"Houses"—so the Wise Men tell me,' although she agrees that everyone wants to find His house and would readily start the journey if they knew where it was. 

"Baba"

Baba in arabic is a respected person. In this case it is the listener. In Gurbani, the emphasis is on recitation from the mouth and listening from the ears so our mind is enabled. The mind is the ear of the ear. So in this case, to make this shabad focused on myself internally, I use "mind" as the translation for Baba.

Karte Keerat

I have translated this as "praises of the creator" but this is a very simplistic translation. The meaning is very deep. The complete meaning of "Karte" can be obtained through a meditation upon the Mool Mantra. And the word Keerat has been translated by scholars in two ways: (1) from the Sanskrit Origin word "Keerti" which means Yash or grace or awesomeness (2) from the Arabic word "Qirat" which means recitation of the holy word. The essence of Gurbani is to find God within and around and thereby the "Karte Keerat" becomes imbibing the qualities of God. For example a "compassionate God" of Gurbani encourages us to absorb his compassion and emanate for the world.

When the mind contemplates on the "ONE", absorbs the "ONE" and then reflects the "ONE", the greatest house of wisdom then becomes our mind. A mind that is full of "ONE" -- lets call it a Onefull mind. If a Onefull mind is found, this wisdom encourages us to hold the greatest respect for it.

visue cẖasiā gẖaṛīā pahrā thiṯī vārī māhu hoā

Visue, chasiaa, gharee-aa, pehraa are units of time that were used historically in India. According to these, 15 blinks of eye equals 1 visua. 15 visue equals one chasa. Similarly, 30 chasas = 1 pal, 60 pal = 1 ghari, 7.5 ghareeaa = 1 pehr, 8 pehrs = 1 day (24 hours). A day is thitee; vaaree's are days of the week and maah's are months.

Similarly themed poem: 

Nayaab in Urdu means rare, just like durlabham: 

Bhao and Bhaao are two similar sounding words with vastly different meaning: fear and love.  Guru Amardas says Bhao Bhao Sabh Tisda - Fear and Love are both His.  This shabad is from a Vaar in Suhi raag and it shows us the path from fear to fearlessness.  More importantly, it shows the importance of Fear.

I am honored to do this shabad in collaboration with Pt. Rajendra Prasanna, who is in my view the best bansuri and shehnai player from India, a living legend.  Pandit ji has travelled worldwide and represented India at many music festivals at the world's best venues. A few of his many prestigious awards include Surmani in Mumbai, Sangeet Pujari and Sangeet Saurabh in Delhi, Nadratna in Ajmer,  and Sahara India's Life Time Achievement Award. But most of all, he is an amazing down-to-earth human being.  Look him up on youtube ... his renditions of Raag Marwa and Raag Shri are magically ethereal and have millions of views. More on Pt. Rajendra Prasanna: http://www.rajendraprasanna.com/Profile_Rajendra_Prasanna.aspx

Without Fear, there is no devotion, no love for Naam.

Meeting the Satguru, this fear wells up and rides the color of love

Body and mind colored in love surrender the greed of ego

Mind and body, such purified and beautiful, meets Krishna Muraari

Fear and Love belong to the one that pervades everywhere.

What does this shabad really mean?  How can you get the Guru to come to your aid?  Jo Prabh Ko Milbau Chahai, Khoj Shabad Main Lai.  If you want to find the Guru, you have to discover him within the shabad.  And the discovery of the shabad is incomplete unless it resides in your heart. While I was singing this shabad I came across a tweet from Ravinder Singh ji, the founder of Khalsa Aid, who often goes to dangerous places so he can offer langar to people who are really in need.  And the meaning of this shabad became clearer. This is what the tweet said:

Khalsa Aid (http://www.khalsaaid.org/) has been supporting refugees that most governments and agencies have ignored.  They have been supporting Yezidi and Assyrian refugees in Iraq since 2014. It is beautiful to see some of the pictures and videos of their efforts ... the langar provided by Khalsa Aid is often the only hope for these families who are living in these isolated locations. 

It will be great if you can physically help - ask where they need help, pack up your bags and go there. But not all of us can pack up and go to Iraq, but all of us can spread the word. Spreading the word helps gain useful resources that this organization needs.  I encourage you to learn about them and share their work with your hearts, friends, families and strangers.