3.

PARMATMA
Parmatma or what we call God or Lord has countless qualities. Some major
ones are mentioned in the Mool Mantar at the beginning of Japji Saheb.
(a) He is one, the one God who is present everywhere - Ek Oan(g)kaar. <> >
(b) His name is the Truth – Satnaam. Only God and His name are for ever.
Everything else in this world is short lived. siqnwmu
(c) He is the creator - Karta, who is also present in everything in a hidden form –
Purakh. krqw purKu
(d) He is fearless - Nerbhau inrBau
(e) He is without enemies – Nervair. This implies He loves eveyone. inrvYru
(f) Passage of time does not bring about any change in Him. He is deathless. He
remains the same as He was and will remain thus - Akaal Moorat
Akwl mUriq
(g) He is without birth - Ajooni. Hence He has no parents. AjUnI
(h) He created His own self - Saibhan(g) sYBM
(i) We can attain Him only with the grace of the Guru, i.e. by following the
Guru’s teachings -Gur Parsaad gur pRswid

There is none other like Him. He is the one and only God who, not only is our
creator but also provides for us, looks after us, determines what life we have to be
born into, human or otherwise, the span of life we have to live, the happiness and
suffering – sukh dukh – that we have to undergo, and He finally takes life away from
us – destroys us.
He is the daata who gives us everything. There is nothing which we can claim
to be ours – life, body, house, property, food, clothing etc. We are merely beggars –
jaacak – who keep on asking Him with outstretched arms – haath pasaari – for this
and that. Thus says Guru Ram Das :
Sabh jaacak tu(n) ayko daata maangeh haath pasaari. P.507
siB jwick qU eyko dwqw mwgih hwQ pswrI Ò
Guru Arjan Dev says the same thing that there is only one daata / dataar and
all other beings are jaacak and as such there is no one else whom one can beseech for
help – doosar kai peh jaavau.
Ayk dataar sagal hai jaacak doosar kai peh jaavau. P.401
eyku dwqwru sgl hY jwick dUsr kY pih jwvau Ò
He keeps showering gifts on us – daynda day, and in no way gets tired of
doing so. Instead, we, the recipients, get tired of receiving His bounties – lainday thak
pahe. So says Guru Nanak Dev.
Daynda day lainday thak pahe. P.2
dydw dy lYdy Qik pwih Ò
Guru Ji says that the Lord listens to everyone’s prayers – sunay, witnesses
everything that we do – daykhay, and gives unsolicited gifts to all – daan anmangea
devai, even without being asked for these gifts –baajh kahe-ai.
Sunay daykhay baajh kahe-ai daan anmangea devai. P.766
suxy dyKy bwJu kihAY dwnu AxmMigAw idvY Ò
Guru Arjan Dev mentions how the Lord blesses even those who endeavour to
be friendly with the Lord for reasons of greed – apnay lobh kau keeno meet. The Lord
fulfils their desires and even grants spiritual life to enable them to rise above wordly
desires.Guru Ji in the same sabad goes on to say that the Lord eliminates all the
misery, suffering and ailments – dookh dard rog sagal bedaarea, of even those
people who give a place to the Lord in their hearts merely for ulterior motives – apnai
suae redai lai dhaarea.
Apnay lobh kau keeno meet. Sagal manorath mukat pad deet. . . . . . . Apnai
suae redai lai dhaarea. Dookh dard rog sagal bedaarea. P.195
Apny loB kau kIno mIqu Ò sgl mnorQ mukiq pdu dIqu Ò …… ApunY suAwie
irdY lY DwirAw Ò dUK drd rog sgl ibdwirAw Ò
The Lord, according to Guru Ji, is very magnanimous. He is bakhsanhaara,
one who forgives. He forgives countless sins - asankh khatay, in a moment - khen.
Asankh khatay khen bakhsanhaara. P.260
AsMK Kqy iKn bKsnhwrw Ò
Guru Gobind Singh says that the Lord who is magnanimous towards the poor
– deen dayal, and is the fount of mercy – daya nedh , sees our wrong doings –
dokhan daykhat hai, but in spite of that He keeps on giving. He does not get tired of
giving – dayt na haarai.
Deen dayal daya nedh dokhan daykhat hai par dayt na haarai.
Tav Parsaad swa-i-ay
dIn dieAwl dieAw iniD doKn dyKq hY pr dyq n hwrY Ò
Guru Ji further says that the Lord, who provides us with sustenance, and hence
is termed raajak, always sees our hidden acts – roj hi raaj belokat. However, He does
not get angry – rokh, and does not deprive us of food – roji na taarai.
Roj hi raaj belokat raajak rokh roohaan ki roji na taarai.
Tav Parsaad swa-i-ay
roj hI rwj iblokq rwjk roK rUhwn kI rojI nw twrY Ò
Guru Ram Das also says that the Lord gives gifts, even when they are not
solicited – anmangea daan dayvna – to all beings – sabhnaha jia(n).
Tu(n) anmangea daan dayvna sabhnaha jia(n). P.585
qU AxmMigAw dwnu dyvxw sBnwhw jIAw Ò
He looks after all beings – sarb jia(n) pratpaalda – just as parents look after
their children. This is what Guru Ji says :
Sarb jia(n) pratpaalda mayri jendri-ay jeu(n) baalak pet maata Ram. P.541
srb jIAw pRiqpwldw myrI ijMduVIey ijau bwlk ipq mwqw rwm Ò
Guru Arjan Dev says that the Lord’s love and affection for His creatures is
greater than that of parents – amm ab - for their children. "No one, including sisters,
brothers and friends is like you – tudh jayha nahi koi." Thus remarks Guru Ji:
Amm ab thaavuh meth-ra. Bhain bha-ee sabh sajna tudh jayha nahi koe jiu.
P.73
AMm Ab Qwvhu imTVw Ò BYx BweI siB sjxw quDu jyhw nwhI koie jIau Ò
He has no form and one cannot describe what He looks like as He is formless.
Guru Gobind Singh, the tenth guru, says that He has no features – cakar cehan, no
colour – barn, no caste or lineage – jaat ar paat, no lines on the palms – raykh, and
one cannot say what His dress – bhaykh - is like.
Cakar cehan ar barn jaat ar paat nahen jeh. Roop rang ar raykh bhaykh ko-
oo keh na sakt keh. Jaap
ckR ichn Aru brn jwiq Aru pwiq nihn ijh Ò rUp rMg Aru ryK ByK koaU
kih n skq ikh Ò
 Guru Arjan Dev also says that the indestructive Lord – thakur abnaas - has no
roop or raykh. Nor is He made of the five elements – panc tat. (All other beings are
made of the five elements).
Roop na raykh na panc tat thakur abnaas. P.816
rUp n ryK n pMc qq Twkur Aibnws Ò
He is like a deep ocean whose depth we cannot fathom. He is agam – beyond
our reach, agocar – beyond the perception of our sense organs, and His limits – ant –
cannot be ascertained – na pa-ee-ai. Guru Arjan Dev says this of Him :
Agam agocar beant suami ta(n) ka ant na pa-ee-ai. P.1338
Agm Agocru ibAMqu suAwmI qw kw AMqu n pweIAY Ò
Guru Ji says, “Oh the agam Gerdhaari Lord, no one can make out your
colour or shape – varn roop, and no one can ascertain your kudrat – strength. You are
present everywhere – ravea sarb tha-ee(n) – in water , land and in space – jal thal
mahial.”
Tayra varn na jaapai roop na lakhi-ai tayree kudrat kaun bicaaray. Jal thal
mahial ravea sarb tha-ee(n) agam roop Gerdhaaray. P.670
qyrw vrnu n jwpY rUpu n lKIAY qyrI kudriq kaunu bIcwry Ò jil Qil
mhIAil rivAw sRb TweI Agm rUp igrDwry Ò
According to Guru Ji: “We ordinary people, cannot describe – barn na saakeh
– anything about you. Even devtas such as Brahma, Shev, Endar have not been able
to understand what you are like. Other holy people referred to as Sedhas and Munis
also have not been able to understand you. Oh, infinite master – beant thakur tayri gat
nahi pa-ee.”
Kea ham jia jant baycaaray barn na saakeh ayk roma-ee. Braham Mahays
sedh mun Endra bay-ant thakur tayri gat nahi pa-ee. P.822
ikAw hm jIA jMq bycwry brin n swkh eyk romweI Ò bRhm mhys isD muin
ieMdRw byAMq Twkur qyrI giq nhI pweI Ò
"Rare – verla – is the person who can understand you, and it is through the
Guru’s grace – parsaad /kerpa – that we can get to know you by means of the Guru’s
sabad – sabad pachaanai.” Guru Arjan Dev expresses it thus:
Tu(n) bay-ant ko verla jaanai. Gur parsaad ko sabad pachaanai. P.562
qU byAMqu ko ivrlw jwxY Ò gur pRswid ko sbid pCwxY Ò
Guru Ji says the Lord is alakh, meaning that He cannot be seen. Hence His
real form is beyond description. It is only the Guru who can provide an understanding
of the alakh Lord - alakh lakhaea, and help us to attain Him - gur tay paea. The fact
that one can meet Him through the Guru only is what is described as Har ka cola - a
strange kautak of the Lord.
Alakh lakhaea gur tay paea Nanak ehu Har ka cola. P.407
AlKu lKwieAw gur qy pwieAw nwnk iehu hir kw colw Ò
According to Guru Ram Das only the true Guru – Gur poorai – can make us
see God, and by doing what the Guru teaches us we can meet the Lord – gur sayva
pa-ee-ai.
Gur poorai vaykhaalea gur sayva pa-ee-ai. P.644
guir pUrY vyKwilAw gur syvw pweIAY Ò
But who are the persons who can meet the Guru depends on the Lord Himself.
Guru Arjan Dev mentions that He embraces those whom He helps to meet the Guru,
whilst others go astray and wander about – bharm bhoolay ferdea, without attaining
peace of mind.
Ekna mayl satgur mehal bulaa-ay ek bharm bhoolay ferdea. P.542
 ieknw myil siqguru mhil bulwey ieik Brim BUly iPridAw Ò
One cannot say when He came into existence. He created His own self and He
was there even before He created the universe. No one else can do such an immense
task of creating lands, seas, rivers, mountains, forests, skies, planets and various forms
of life. Guru Nanak Dev says that He created the universe – keeta pasau, when this
thought occurred to Him, with one command – ayko kvau.
Keeta pasau ayko kvau. P.3
kIqw pswau eyko kvwau Ò
Having created sresti – universe, the Lord then brought into being store
houses – bhandaar, which contained everything that His creatures need. He made
this provision once – ayka vaar, and these supplies are inexhaustible. This is what
Guru Ji says:
Aasan loe loe bhandaar. Jo kech paea su ayka vaar. P.7
Awsxu loie loie BMfwr Ò jo ikCu pwieAw su eykw vwr Ò
Guru Ji also refers to the earth – dharti – as a huge pot – dayg, with
everlasting supplies which are used by His creation according to each and everyone’s
bhaag – destiny.
Dharti dayg melai ek vayra bhaag tayra bhandaari. P.1190
DrqI dyg imlY iek vyrw Bwgu qyrw BMfwrI Ò
The Lord ensures that even before – pehlo – creatures are born provision for
their food is made – rejak smaaha. This is clearly evident in the case of mammals
such as human beings. By the time a child is born the mammary glands are ready to
supply milk for the new born one. Thus creatures are born – jant upaaha – after
provision for food has been made. Guru Arjan Dev describes it as follows:
Pehlo day tai(n) rejak smaaha. Pecho(n) day tai(n) jant upaaha. P.130
pihlo dy qY irjku smwhw Ò ipCo dy qY jMq aupwhw Ò
No one knows when the Lord created serthi / racna – creation. Only He
knows –aapay jaanai. This is what Guru Nanak Dev says in Jap Ji.
Ja(n) karta serthi kau saajay aapay jaanai soi. P.4
jw krqw isrTI kau swjy Awpy jwxY soeI Ò
God being formless cannot be seen, but we can know something about Him
through His racna – creation. Guru Arjan Dev mentions that what is seen in this
world - jo deesai, is His form – sargun saroop.
Jo deesai so tayra roop. P.724
jo dIsY so qyrw rUpu Ò
Guru Amar Das says that we see the Lord’s form in the various creatures and
shapes in this world.
Varn roop varteh sabh tayray. P.120
vrn rUp vrqih sB qyry Ò
He is nergun and sargun. Nergun is that aspect of Him which we cannot see
and comprehend. He was in this nergun state before creation of the universe. He is
present in everything. What we see in this world is His sargun form. But we can see
Him only with our inner eye by the grace of the Guru – Guru’s kerpa. Guru Arjan
Dev tells us that His guru showed him the Lord – prabhoo dekhaea – in water, land,
the whole universe and in trees – jal thal terbhavn rukhi(n).
Gur Nanak kau prabhoo dekhaea jal thal terbhavn rukhi(n). P.617
gur nwnk kau pRBU idKwieAw jil Qil iqRBvix ruKI Ò
Whilst God is present in all bodies – sabh ghat andray, He is at the same time
detached from all – baahar. He is present in all in a hidden – gupat – state (nergun
saroop) whilst being clearly manifest – jaahar – everywhere in His creation (sargun
saroop). This is what Guru Ram Das says:
Aapay sabh ghat andray aapay hi baahar. Aapay gupat vartda aapay hi
jaahar. P.555
Awpy sB Gt AMdry Awpy hI bwhir Ò Awpy gupqu vrqdw Awpy hI jwhir Ò
Just as scent – baas – is present in flowers – puhap, and a mirror – mukar –
will have the reflection – cha-ee – of the person looking at it, so is the Lord present in
everything. This is what Guru Teg Bahadar says:
Puhap madh jeu(n) baas bast hai mukar mahe jaisay cha-ee. P.684
puhp miD ijau bws bsqu hY mukr mwih jYsy CweI Ò
Eveything seen is a part of Him. We are all offshoots of the Lord. The life in
us is His jot – light. The body consists of five elements – panj tat, which are fire,
earth, water, air and ether. After creating the body the Lord gives it life by inserting
the jot in it. Just as rays emanate form the sun, and are part of the sun, so too the Jot is
part of the Lord. One dies when He withdraws the jot from the body of five elements.
His Jot is referred to as the jeevatma or soul. The Lord Himself is referred to as the
parm atma – highest soul.
The Lord is like a tree trunk – payd, and His creation consists of all the
branches and twigs – saakh – growing from the trunk. Guru Arjan Dev refers to Him
as:
Tu(n) payd saakh tayri fooli. P.102
qMU pyfu swK qyrI PUlI Ò
Guru Amar Das refers to the tree trunk – payd – as the origin – mool, and says
that those people who take an interest in the mool enjoy sukh whereas those who are
interested in the branches – daali – gain nothing. Their lives are wasted – janm gvaea.
Ek mool lagay oni sukh paea. Daali laagay teni janm gvaea. P.1051
ieik mUil lgy EnI suKu pwieAw Ò fwlI lwgy iqnI jnmu gvwieAw Ò
Guru Ram Das says that the Lord Creator is the one who does and gets
everything done in this world, and there is no one else like Him – avar na dooja tujhai
saray.
Aapay karay karaa-ay karta avar na dooja tujhai saray. P.552
Awpy kry krwey krqw Avru n dUjw quJY sry Ò
As there is no one else like Him Guru Nanak Dev says that the Lord has no
rival or equal – sareek. He alone is like Himself and He is beyond all – apar apaara.
Teseh sareek na deesai koi aapay apar apaara hay. P.l026
iqsih srIku n dIsY koeI Awpy Apr Apwrw hy Ò
According to Guru Arjan Dev everything that we do, good or bad, is decided
by Him. Nothing is within our control. He does everything – aap bant bana-ee.
Sabh kech tum hi tay hoa aap bant bana-ee. P.811
sB ikCu qum@ hI qy hoAw Awip bxq bxweI Ò
In another part of Gurbani Guru Ji states that we play the game of life as per
His bidding –jeu(n) khaylaaveh teu(n) khaylanhaaray. The right and wrong path in
life – ujhar maarag – is made by Him. No one goes astray on his own – calai nahi ko
vaypaara.
Jeu(n) khaylaaveh teu(n) khaylanhaaray. Ujhar maarag sabh tum hi keena
calai nahi ko vaypaara. P.l081
ijau Kylwvih iqau Kylxhwry Ò auJV mwrgu sBu qumhI kInw clY nwhI ko
vypwVwÒ
 Guru Ji also says, “Oh God, you are the giver of all gifts – Prabh daata, and I
am a poor beggar – deen bhaykhaari. You always shower your kindness on me – sada
upkaaray. Oh the unapproachable and infinite Lord – thakur agam apaaray, there is
nothing that I can do without your help - kech nahi je mai tay hovai.”
Prabh daata mohe deen bhaykhaari tum sada sada upkaaray. So kech nahi je
mai tay hovai mayray thakur agam apaaray. P.738
pRBu dwqw moih dInu ByKwrI qum@ sdw sdw aupkwry Ò so ikCu nwhI ij mY qy hovY
myry Twkur Agm Apwry Ò
Guru Amar Das points out that whatever all of us do is done within the range
of the Lord’s blessings -sabh nadri karm kmaavday. No being can do anything outside
the scope of His nadar - nadri baahar na koe. Whatever that happens - taisa hi hoe
koe - is according to His nadar - jaisi madar kar daykhai, i.e. whether He sees with a
benign look or otherwise.
Sabh nadri karm kmaavday nadri baahar na koe. Jaisi nadar kar daykhai saca
taisa hi hoe koe. P.66
sB ndrI krm kmwvdy ndrI bwhir n koie Ò jYsI ndir kir dyKY scw qYsw
hI hoie koieÒ
Guru Nanak Dev points out that what the Lord wishes - jo tes bhaavai, can
result in a crow becoming a lovely swan like white water bird called hans - kaaguh
hans karay-e. Here a dissolute person of low character is compared with a crow which
eats rubbish, whereas a person of noble character, a gurmukh, is regarded as a hans.
The Lord can convert a hypocritical person referred to as a bagla, a crane like water
bird, into a hans like gurmukh or vice versa. This depends on who is blessed with His
nadar - ja(n) kau nadar karay-e.
Kea hans kea bagla ja(n) kau nadar karay-e. Jo tes bhaavai Nanka kaaguh
hans karay-e. P.91
ikAw hMs ikAw bgulw jw kau ndir kryie Ò jo iqsu BwvY nwnkw kwghu hMsu
kryieÒ
Some other attributes of the Lord to which Gurbani refers are:
(a) Dayaloo or kerpaaloo Prabhu – the merciful God who showers His grace on
us. He takes cognizance of all our efforts to improve spiritually and gives due
reward. Guru Arjan Dev mentions that not even the slightest effort in this
direction is ignored.
……………Ek tel nahi bhannai ghaalay. P.784
…………ieku iqlu nhI BMnY Gwly Ò
(b) Antarjaami – He is fully aware of what our thoughts are and we cannot hide
anything from him.
(c) Sharan yog – those who seek His sharan / saran– grace – are blessed (through
the guru).
(d) Bhagat vachal – He loves His bhagti – worship. The bhagats are the ones who
always have Him in their minds and resort to bhagti by meditating on His
name – naam.
(e) Patet paavan – Those who are tainted with sins and evils, the patet, are made
clean and pure – paavan – by Him. He is so magnanimous that countless sins
– aasankh khatay – are forgiven in a moment - khen bakhsanhaara. So says
Guru Arjan Dev.
(f) Berad paal – It is His nature that He loves all of us. He showers His grace on
all who are sincere seekers and He even saves sinners who sincerely seek His
sharan. Thus His berad is such that He is sharan yog and patet paavan. With
 one magnanimous look – kerpa dreshti – sinners to the core can be saved.
(g) Karn kraavan – He is capable of doing anything and He can get things done
through the beings that He created. Eg. One command or hukam to a cloud can
bring life giving rain to a parched area.
(h) Neranjan – He created maya or mammon but He is above it. Maya tarnishes
and stains everyone but He remains aloof. Maya is compared to anjan – black
kohl – which Indian ladies use to adorn their eyes.
(i) Bandi moc – He frees us from the tentacles of maya which makes us dance to
its tune. We thus forget the Lord who can with His grace free us from the
bonds of maya.
(j) Garib nevaaj – One who gives respect and honour to the poor – garib.
(k) Deena bandhu – He is the helper and relation of the poor and loves and
protects them.
(l) Dukh maytanhaara – He is capable of destroying all our miseries and
sufferings
(m) Bhav khandan – He is capable of saving us by eliminating the cycle of life and
death consisting of 8,400,000 lives.

The above are some of the names given to Him based on his attributes. These
names are referred as kertam naam. The human tongue – jehba – can only utter these
names based on what He does – kertam naam kathay tayray jehba. But right from the
very beginning – pra poorabla – He is referred to as Satnaam. Guru Arjan Dev
describes it as follows:
Kertam naam kathay tayray jehba. Satnaam tayra pra poorabla P.1083
ikrqm nwm kQy qyry ijhbw Ò siqnwmu qyrw prw pUrblw Ò
Lastly let us not forget that His ways are strange. We can only express our
wonder, surprise and admiration for His kautaks or coj – strange ways. Creation itself
is a kautak of His. Some other examples of His kautaks are:
(a) How He provides for countless beings and creatures and does not deprive
anyone of sustenance – not even minute insects in rocks. Even the ungrateful
who never think of Him are provided for.
(b) How kings can become paupers overnight and vice versa.
(c) How He saves those for whom there is no absolute hope. Examples of people
suffering from incurable diseases being saved by prayer.
(d) How He protects us from various vekaars – evils and sins.
(e) How He gives us day and night, water, air and fire, all of which are so
essential for our existence.
(f) How He creates life from microscopic cells, and huge trees from small seeds.
(g) How He holds the various planets in space.

His kautaks are also referred as khayl – play. Guru Ram Das says that this
creation – parpanc – is a play of the Creator which He established with His power –
kal.
Ayhu parpanc khayl kee-a sabh kartai Har kartai sabh kal dhaari. P.507
eyhu prpMcu Kylu kIAw sBu krqY hir krqY sB kl DwrI Ò
His ways are strange and strange is His method of meeting out justice. Guru
Arjan Dev says He has seen one strange - acambhau - tamasha, that whatever He
does is done with fairness – with dharm nea-ay.
 Har ka ayk acambhau daykhea mayray laal jiu jo karay su dharm nea-ay
Ram. P.541
hir kw eyku AcMBau dyiKAw myry lwl jIau jo kry su Drm inAwey rwm Ò
In another place Guru Ji says, “Oh Lord, there is always justice - neau(n) in
your court - tayrai ghar.”
Tayrai ghar sada sada hai neau(n). P.376
qyrY Gir sdw sdw hY inAwau Ò
In the next sabad following the above P.376 quote, Guru Ji mentions that the
Lord resides close to all beings in their hearts - nekat jia kai. He is with them always -
sad hi sanga. The Lord’s power functions - kudrat vartai - in all beings of various
features / forms and colours - roop ar ranga. Guru Ji goes on to say that the Lord is
not subservient - vaymuhtaaja - to anyone, and is care free - vayparvahu.
Nekat jia kai sad hi sanga. Kudrat vartai roop ar ranga. ……Vaymuhtaaja
Vayparvahu. P.376
inkit jIA kY sd hI sMgw Ò kudriq vrqY rUp Ar rMgw Ò …… vymuhqwjw
vyprvwhw Ò
Guru Ji says that whoever seeks the saran / sharan of the Lord is accepted by
Him – tes kanth laavai. This is His berad.
Jo saran aavai tes kanth laavai ehu berad suami sanda. P.544
jo srix AwvY iqsu kMiT lwvY iehu ibrdu suAwmI sMdw Ò
According to Guru Ji crores of sins get erased – kot kasmal met jaat, if we
remember Him continuously – semrat ek baar. (Ek baar here means ‘always /
continuously’)
Semrat ek baar Har Har met kot kasmal jaat. P.1300
ismrq iek bwr hir hir imt kot ksml jwiq Ò
Guru Ji goes on to state that He has sought the saran of the Lord who is above
each and everyone. There is no one above Him – oopar ko nahi.
Ta(n) ki saran pareo Nanak daas ja(n) tay oopar ko nahi. P.824
qw kI srin pirE nwnk dws jw qy aUpir ko nwhI Ò
Guru Ji says that the Lord is the protector of all – sabh oopar Paarbraham
dataar. We depend on Him for support – tayk / aasra, and help – adhaar.
Sabh oopar Paarbraham dataar. Tayri tayk tayra adhaar. P.723
sB aUpir pwrbRhmu dwqwru Ò qyrI tyk qyrw AwDwru Ò