The Sarbloh Granth or Sarabloh Granth (Punjabi: ਸਰਬਲੋਹ ਗ੍ਰੰਥ, sarabalōha grantha, literally 'Scripture of Pure Iron'[note 1]),[4] also called Manglacharan Puran[5] or Sri Manglacharan Ji, is a voluminous scripture, composed of more than 6,500 poetic stanzas.[6] It is traditionally attributed as being the work of Guru Gobind Singh, the tenth Sikh guru.[7][5] Scholars, on the other hand, attribute the work to after the Guru's death, being authored by an unknown poet.[5][8] The work is mostly revered by the Nihang sect.[9]
History
Authorship
Sarabloh Granth manuscript that contains a depiction of Guru Gobind Singh, whom is traditionally ascribed as the author of the work
Very little can be ascertained regarding the authorship, compilation, or nature of the contents within the scripture.[10] There is a high degree of controversy among various scholars on the issue of the authorship of the Granth.[11] The following are some of the view points of prominent figures:
According to Bhai Kahn Singh Nabha, Sarabloh Granth was not written by Guru Gobind Singh and Khalsa Mahima appeared in it is out of context to the main storyline.[14]
According to Santa Singh Nihang, Sarabloh Granth was written by Guru Gobind Singh and was completed in Nanded.[15]
A meeting of Sikh scholars and saints determined that Sarbloh Granth is the writings of Guru Gobind Singh and that the Sarbloh Granth was finalised at Nanded.[16][better source needed]
One narrative claims that the scripture is the result of the writings of the tenth Guru being combined, after his passing in 1708, by his followers.[17] According to Harnam Das Udasi, a Sikh scholar who prepared an annotated edition of the scripture, the text was authored by Guru Gobind Singh.[10] However, other analysts date the text to the late 18th-century.[10]
Gurinder Singh Mann argues that the Sarbloh Granth was produced within the courtly setting of Anandpur in the late 17th-century (specifically the 1690's) by various courtly poets (most of whose names are not known).[10]
"In my view, the Dasam Granth and Sri Sarab Loh Granth are markers of the aura of royalty that the Sikhs attempted to create at Anandpur. The poets gathered there drew upon a shared reservoir of themes, literary forms, metaphors and images to create their songs. With the emergence of Sikh power, some poets who were resident in the broader region moved to Anandpur. A cursory look at their compositions shows the structural changes that had to be made to adjust these works to the needs of the new situation. The statements at the closing of the two longest compositions, the Krishan Avatar and Ram Avatar, carry thundering assertions of the futility of, worshipping Krishan and Ram. I can only explain them as addenda having been required to make these texts presentable at Anandpur."
— Gurinder Singh Mann, Sources for the Study of Guru Gobind Singh's Life and Times, page 256
Manuscripts
Gurinder Singh Mann claims to have come across a manuscript of the scripture that dates to the late 17th-century, specifically the year 1698.[note 2][10] Additionally, Harnam Das Udasi claims to have encountered a manuscript of the scripture that bears the same date for its year of compilation (1698), while he was examining twenty-four extant manuscripts of the text as part of his research activities to produce an annotated edition of the scripture.[10] In these two early manuscripts of the scripture, the first contains the Bachittar Natak Granth on folios 1 to 350 and then continues with the text of the Sarbloh Granth-proper for the remainder of the folios (folios 351 to 702).[10] For the second early manuscript, it only contains the text of the Sarbloh Granth-proper and there is no inclusion of external texts, unlike the other manuscript.[10] However, the second manuscript's pagination begins with folio 351 and ends with folio 747.[10] All together, three early manuscripts of the scripture bear their year 1698.[10] However, it can be argued that these manuscripts were a later copy of an original from 1698 and this date was copied as well from the original in all three later copies by their respective scribes.[10] Many early manuscripts of the scripture contain an inscription by Gurdas Singh which goes as: "Sambat satra sai bhae barakh satvanja jan. Gurdas Singh puran kio sri mukh granth parmanh."[10] An inscription sourced from this scripture can be found in the seal of Banda Singh Bahadur and on coins minted during the reign of later Sikh polities.[10]
Present
The 2021 Singhu border incident involved the desecration of a manuscript of the Sarbloh Granth, which angered a group of Nihangs who killed the perpetrator of the sacrilege.[18]
Description
Role
The Sarabloh Granth is a separate religious text from the Guru Granth Sahib and Dasam Granth, and no hymn or composition of this granth is used in daily Sikh liturgy or Amrit Sanchar. Nihang Sikhs hold the scripture in reverence, as they attribute its authorship to Guru Gobind Singh.[10] Nihang Sikhs place the Sarbloh Granth on the left-side of the Guru Granth Sahib (with the Dasam Granth being placed on the right-side) in their public worship arrangement.[10]
Structure
Sarbloh Granth is separated into 5 chapters known as adhiyas.[19][5] The scripture itself is 1665 pages in-length total and comprises three volumes.[20] A printed version released by Santa Singh is 862 pages in-length.[13]
Chapters
The first chapter contains praise and invocations to various devis (goddesses).[13] The second chapter covers Vishnu as an incarnation of the supreme God.[13] Chapter five, which is also the longest chapter,[5] concludes that the various gods and goddesses mentioned formerly are incarnations of Sarabloh (literally meaning "all-iron"), which itself is an incarnation of Mahakal, a term used by Guru Gobind Singh to refer to the all-mighty divine being.[13]
Contents
Detail of a page of a manuscript of the Sarbloh Granth showing verses of the Akal Ustat composition
The scripture deals largely on the art of warfare from a Sikh perspective.[21] The work contains stories related to Indian mythology, specifically the battles between gods and goddesses against demonic forces of evil.[22] It also goes over the purpose, duties, and responsibilities of the Khalsa Panth, describing the Khalsa as an "army of God".[23] The scripture promotes the idea that the Waheguru mantar (mantra) is the only one capable of shedding haumai (ego) if chanted.[24] The scripture further states the qualities that members of the Khalsa must possess, such as high moral standards, fervently spiritual, and heroic.[25] According to Trilochan Singh, all of the 5Ks are mentioned in the text, however Jaswant Singh Neki states only three of them are mentioned.[26] The plot of the book is very similar to the Chandi Charitar stories found within the Dasam Granth.[13] Some Indic deities mentioned in the composition are Lakshmi, Bhavani, Durga, Jvala, Kali (Kalika), Chandi, Hari, Gopal, Vishnu, Shiva, Brahma, and Indra.[13] Indic demons, such as Bhiminad and Viryanad, are also involved in the text's story-line.[13] According to Gurinder Singh Mann, the scripture's main theme is the annihilation of demons and evil by an incarnation of the divine known as 'Mahakal' or 'Shiva', he links this theme to a similar one that is presented in the Bachittar Natak Granth, which is part of the Dasam Granth collection of texts.[10]
The scripture discusses the Sikh concept of the Khalsa in-depth and in-detail.[10] The text iterates that the Khalsa Panth is the form of Guru Gobind Singh himself and there is no difference between the Khalsa and the Guru.[27][28] The text states that the Khalsa was not created by the Guru out of any rage but rather it was created as the image of the Guru, for balancing reasons, and for the pleasure of the divine.[29] Furthermore, the concept of "Khalsa Raj" ('Khalsa-rule') is presented in the text.[10] Furthermore, the text presents a concise history of the ten human gurus of Sikhism.[10]
Manuscript of the Sarbloh Granth, attributed to Bhai Daya Singh
The text also narrates the story of an incarnation of the divine known as 'Sarab Loh' ("all-steel") who defeats the king of the demons, Brijnad.[9]
"The Khalsa is exactly like me, I ever abide in the Khalsa : The Khalsa is my body and soul, The Khalsa is the life of my life"
— Guru Gobind Singh (claimed), Sarbloh Granth, page 531[33]
Beginning verses of the Khalsa Mehima from a 1878 CE Sarbloh Granth Manuscript
In this composition, the Guru states that only by the Khalsa keeping its distinct identity can it be successful with his blessing but this blessing would be revoked if the Khalsa loses its unique identity, psyche, and separation from the rest of humanity.[33][34]
Language
The work is primarily in Braj with influences of other languages as well, making it challenging for readers to comprehend.[5]
Authenticity
The scripture is largely revered by the Nihang sect of Sikhs with many non-Nihang Sikhs rejecting it as an authentic work of the tenth guru, especially amongst Sikh academics.[35][36][37][9] According to Harbans Singh, the authenticity of the work is rejected on the grounds of its writing style and mastery of poetry not matching up with Guru Gobind Singh's Dasam Granth work.[13] Also, the text makes mention of a work composed in 1719, much after the death of the Guru.[13]W. H. McLeod dates the work to the late 18th century and believes it was authored by an unknown poet and was mistakenly attributed to the tenth Guru.[8]
Commentary
There is only one complete commentary and exegesis of this granth available, as it is still in research and remains little studied by academic circles so-far.[15][8] The existing commentary was published by Santa Singh of the Budha Dal, an organization of Nihangs.[38][31] Another commentary of the work by Giani Naurang Singh is also extant.[39] An annotated edition of the Sarbloh Granth was produced by Harnam Das Udasi in the late 1980's under the title Sri Sarab Loh Granth Sahib Ji, however its circulation has been restricted.[10]
Printing
Printing of the Sarbloh Granth is carried out by the Chatar Singh Jiwan Singh printing house based in Amritsar for distribution to Nihang-operated gurdwaras.[10] The standard, printed edition contains 1216 pages.[10]
^The name 'Sarbloh Granth' can also be translated as meaning "book of all-iron", "all-sword book", or "scripture of wrought iron".[2][3]
^The manuscript bears a recorded Indic date of Samat 1755, miti Bisakh sudi 5 (corresponding to the year 1698 in the Gregorian calendar) as their date of writing, on folios 1 and 2b.
^Mann, JaGurinder Singh nak (1 March 2007). El sijismo. Ediciones Akal. p. 76.
^Singh, Ganda (1951). Patiala and East Panjab States Union: Historical Background. Patiala archives publication. Archives Department, Government of the Patiala and E.P.S. Union. p. 22.
^ abcSingh, Pashaura; Mandair, Arvind-Pal Singh (2023). The Sikh World. Routledge Worlds. Taylor & Francis. ISBN9780429848384. The Nihangs' focus on the traditions of Guru Gobind Singh carry over to his writings as well. They hold the Guru's Dasam Granth in the same regard as Guru Granth Sahib and draw inspiration from its vividly heroic stories. Additionally, Nihangs hold the Sarab Loh Granth in equal esteem. The Sarab Loh Granth is attributed to Guru Gobind Singh and narrates more stories about the conflict between moral gods and evil demons. The drawn-out conflict comes to a head with god taking the incarnate form known as Sarab Loh (all-steel) who was able to overwhelm Brijnad, the demon king, with its martial prowess. The purity of steel, its resolve and durability, all serve as analogies for Akal Purakh's righteousness to which the Nihangs' aspire. Their devotion to the all-steel incarnation is demonstrated via the many steel weapons with which they train and adorn themselves, as well as through their insistence on even their cookware and utensils being made of steel.
^ abSingh, Dayal. Sarabloh Granth Steek. Buddha Dal Panjvaan Takht Printing Press, Bagheechi Baba Bamba Singh Ji, Lower Mall Road, Patiala. p. Intro-ਠ.
^Santa, Singh. Sarbloh Granth Steek (in Punjabi). Budha Dal Printing Press. pp. ਖ.
^AGRARIAN REFORM AND FARMER RESISTANCE IN PUNJAB mobilisation and. Shinder S. Thandi. [S.l.]: ROUTLEDGE. 2022. ISBN978-1-000-81630-3. OCLC1349274680. In yet another incident, reiterating the peaceful nature of the farmers' protest, SKM condemned the barbaric killing of a farm labourer, Lakhbir Singh from Cheema Khurd village in Tarn Taran district of Punjab, on October 15, 2021, by a group of Nihangs (a Sikh order, distinguished by their blue robes and traditional weapons) at a farmers' protest site at Kundli on the Delhi-Haryana border. The SKM disassociated itself from them (Shaurya, 2021). Lakhbir Singh had reached the protest site at the Delhi border a week earlier before the unfortunate incident and was staying with a group of Nihangs who allegedly found him desecrating the Sarbloh Granth (sacred scripture) and consequently chopped off his left wrist and a foot, and broke his legs (Team TOL, 2021; The Quint, 2021).((cite book)): CS1 maint: others (link)
^Singh, Santa. Sarbloh Granth Steek (in Punjabi). Budha Dal Printing Press. pp. Introduction 1.
^Singh, Jagjit (1988). In the Caravan of Revolution: Another Perspective View of the Sikh Revolution. Lokgeet Parkashan. p. 58.
^Nihang, Nidar Singh (2008). In the master's presence : the Sikhs of Hazoor Sahib. London: Kashi House. p. 33. ISBN9780956016805.
^Singh, Kharak (2004). Guru Granth-Guru Panth. Chandigarh, India: Institute of Sikh Studies. p. 21.
^Singha, H. S. (2000). The encyclopedia of Sikhism (over 1000 entries). New Delhi: Hemkunt Publishers. p. 104. ISBN81-7010-301-0. OCLC243621542. To wean the followers away from Hindu system of incantations, Sikhism advised them to use 'Waheguru' as the only incantation. 'Waheguru is the only incantation repeating which one sheds one's ego.' Waheguru gurmantar hai jap haumai kho-ai (Vars of Gurdas). Sarbloh Granth also reinforces the same idea: 'Sar mantar charon ka char Waheguru mantar nirdhar.'
^Singh, Janak (22 July 2010). World Religions and the New Era of Science. Xlibris Corporation.
^ abDhanoa, Surain Singh (2005). Raj Karega Khalsa: Articles on Sikh Religion and Politics - A Gurbani Perspective. Sanbun Publishers. p. 76.
^Preetam, Singh (2003). Baisakhi of the Khalsa Panth. Hemkunt Press. p. 33. ISBN9788170103271.
^Rinehart, Robin (2011). Debating the Dasam Granth. New York: Oxford University Press. p. 36. ISBN978-0-19-975506-6. OCLC606234922. A text called the Sarabloh Granth, revered by Nihang Sikhs, which narrates some of the same events as Chandi Charitra, has been attributed to Guru Gobind Singh, though most Sikh scholars do not believe he was in fact the author (see Gurmukh Singh 1998a).
^Journal of Sikh Studies. Vol. 38. Guru Nanak University - Department of Guru Nanak Studies. 2014. As for the Sarabloh Granth, only the Nihangs, a sect among the Sikhs, accept it as the authentic work of the Guru while the Sikh scholarship has universally rejected it.
^The Oxford handbook of Sikh studies. Pashaura Singh, Louis E. Fenech. Oxford. 2016. p. 117. ISBN978-0-19-969930-8. OCLC874522334. Outside the Dasam Granth, numerous other writings of similar character are also associated with Guru Gobind Singh, but of these only the large Sarabloh Granth continus to enjoy a canonical status which is restricted to the Nihang Sikhs.((cite book)): CS1 maint: location missing publisher (link) CS1 maint: others (link)
