| Sarbloh Granth ਸਰਬਲੋਹ ਗ੍ਰੰਥ | |
|---|---|
 Weapons drawn and inscribed with martial hymns eulogizing them on an illustrated folio of a Sarbloh Granth manuscript | |
| Information | |
| Religion | Sikhism |
| Author | Guru Gobind Singh (disputed) |
| Language | Sant Bhasha (mainly influenced byBraj) |
| Chapters | 5 |
| Part ofa series on |
| Sikh scriptures |
|---|
 |
| Guru Granth Sahib |
| Dasam Granth |
| Sarbloh Granth |
| Varan Bhai Gurdas |
TheSarbloh Granth orSarabloh Granth (Punjabi:ਸਰਬਲੋਹ ਗ੍ਰੰਥ,sarabalōha grantha, literally 'Scripture of Pure Iron'[note 1]),[3] also calledManglacharan Puran[4] orSri Manglacharan Ji, is a voluminous scripture, composed of more than 6,500 poetic stanzas.[5] It is traditionally attributed as being the work of Guru Gobind Singh, the tenth Sikh guru.[6][4] Scholars, on the other hand, attribute the work to after the Guru's death, being authored by an unknown poet.[4][7] The work is mostly revered by the Nihang sect.[8]
As per the traditions of the Nihang Sikhs, the Sarbloh Granth was written at the Sarbloh Bunga (now called the Langar Sahib) at Takht Abachal Nagar, Hazur Sahib in Nanded, India.[9] They believe the work derives from Sanskritsutras that were preserved by a group ofsadhus, with these sutras ultimately originating from a previous incarnation of Guru Gobind Singh known asrishiDusht Daman.[9] It is further believed thatBanda Singh Bahadur heard the last verses of the work.[9] It is claimed that the Sanskrit sutras the Sarbloh Granth is based on is still kept in a private familial collection.[9]
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:
One narrative claims that the scripture is the result of the writings of the tenth Guru being combined, afterhis passing in 1708, by his followers.[17] According to Harnam Das Udasi, aSikh scholar who prepared an annotated edition of the scripture, the text was authored by Guru Gobind Singh.[10] However, Harnam Das Udasi claims that Guru Gobind Singh accepted the work ofsome poets to form parts of the scripture, just like how Guru Arjan accepted the works written byBhagats,Bhatts, andSufifakirs when he compiled the Adi Granth.[9] 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 ofAnandpur in the late 17th-century (specifically the 1690's) by variouscourtly 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
The scripture is largely revered by theNihang sect of Sikhs with many non-Nihang Sikhs rejecting it as an authentic work of the tenth guru, especially amongst Sikh academics.[18][19][20][8] According to Gurmukh 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'sDasam 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.[7]
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 byGurdas 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 ofBanda Singh Bahadur and on coins minted during the reign oflater Sikh polities.[10]
According to Kamalroop Singh, there are a number of early manuscripts of the Sarbloh Granth dating to the late 17th and 18th centuries.[9] Kamaroop Singh believes the manuscriptural evidence points to the year 1698 inAnandpur Sahib as when the majority of the work of the Sarbloh Granth was commenced, being finalized in 1708 at Hazur Sahib.[9]
Kamalroop Singh lists manuscripts of the Sarbloh Granth with a 1698 CE (1755VS) colophon as follows:[9]
The2021 Singhu border incident involved the desecration of a manuscript of the Sarbloh Granth, which angered a group ofNihangs who killed the perpetrator of the sacrilege.[21]
The Sarabloh Granth is a separate religious text from theGuru Granth Sahib andDasam Granth, and no hymn or composition of this granth is used in daily Sikh liturgy orAmrit 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]
Sarbloh Granth is separated into 5 chapters known asadhiyas.[22][4] There are 4,361padd (stanzas) in-total across the five chapters.[23] The scripture itself is 1665 pages in-length total and comprises three volumes.[24] A printed version released by Santa Singh is 862 pages in-length.[13] At the end of the five chapters is an appendment containing information on Vishnu's incarnations.[25]
The first four chapters are similar in narrative, focusing on Indic mythological wars between thedevi-devta coalition againstdemons, focusing on the message ofBir-Rās (warrior spirit) to engrain theSant-Sipahi teaching of Sikhism.[23] The Indic deities are chronologically described as being manifestations of thehukam (command) of theDivine, and are not eternal beings although they were bestowed with powers, despite perhaps believing themselves to be supreme, with a focus on their futility.[23] Many Shaktist terminology is employed in these chapters, such asChandi,Bhavani,Bhagauti, whose meanings differ by interpretation, with some viewing these as references to the literal namesakedeity whilst others view them as references to metaphysical concepts.[23] According to Abinash Mahapatra, the termBhavani refers to "the germinating power of this universe" whilstBhagauti refers to a dualleitmotif consisting of weaponry and true supplication to the Divine.[23] Meanwhile,Chandi refers toKaal (temporality) rather thanAkaal (eternality), it can also be interpreted as referring tofemale-empowerment, and thecreative, preservative, and destructive powers, thus responsible for the tricks of rituals (tantra), supernaturality (siddhi), and hypocrisy (pakhand).[23]
The first chapter contains praise and invocations to variousdevis (goddesses).[13] The second chapter coversVishnu as an incarnation of the supreme God.[13] Chapter five, which is also the longest chapter,[4] concludes that the various gods and goddesses mentioned formerly are incarnations ofSarabloh (literally meaning "all-iron"), which itself is an incarnation ofMahakal, a term used by Guru Gobind Singh to refer to the all-mighty divine being.[13]
The first chapter, orPahila Adhiya (Gurmukhi:ਪਹਿਲਾ ਅਧਯਾਯ,romanized: Pahilā adhayāya,lit. 'First chapter'), contains praises towardMaha Maya andMaha Kala.[25] The Indicdemi-gods (devte) lose a battle to demons, and request the devi, Chandi, to assist them.[25] Chandi then defeats the demoniacal army and their leader, Bhimnad.[25]
In the second chapter, orDuja Adhiya (Gurmukhi:ਦੂਜਾ ਅਧਯਾਯ,romanized: Dūjā adhayāya,lit. 'Second chapter'), the wife of the defeated Bhimnad commitssati.[25] Bhimnad's brother, Brijnad, prepares for revenge by starting another war against the demi-gods.[25] The deity Indra writes letters to all the demi-gods asking for their help in the upcoming war.[25]
In the third chapter, orTija Adhiya (Gurmukhi:ਤੀਜਾ ਅਧਯਾਯ,romanized: Tījā adhayāya,lit. 'Third chapter'), the demons are winning against the demi-gods, thus Vishnu sendsNarada to serve as their representative to Brijnad.[25] However, Brijnad would not negotiate and hostilities resumed.[25] In the beginning of the unsuing battle, eleven armies of Brijnad that were on-foot were destroyed.[25]
In the fourth chapter, orCautha Adhiya (Gurmukhi:ਚੌਥਾ ਅਧਯਾਯ,romanized: Cauthā adhayāya,lit. 'Fourth chapter'), a great battle is being waged.[25] Vishnu givesamrit (ambrosial nectar) to the demi-gods, reinvigorating them.[25] Indra captures the demons, yet Brijnad gains the upper-hand and attains victory in the battle, with Indra being captured by the demonic force.[25]
In the fifth chapter, orPanjva Adhiya (Gurmukhi:ਪੰਜਵਾ ਅਧਯਾਯ,romanized: Pajavā adhayāya,lit. 'Fifth chapter'), the aftermath of the demi-gods losing to the demons results in the demi-gods appealing toAkal Purakh for divine help.[25] Thus, Akal Purakh incarnates asSarbloh Avtar ("all-iron incarnation").[25] The demi-god Ganesha is appointed as Sarbloh Avtar's ambassador to Brijnad.[25] However, Brijnad does not listen to Ganesha and wages another war.[25] The demi-gods team-up with Sarbloh Avtar against the Indic demons.[25] The demons and Brijnad are then "immersed in bliss" after attaintingdarshan (auspicious sight) of Sarbloh Avtar, with Brijnad praising Sarbloh Avtar.[25] Sarbloh Avtar then takes on a terrifying form and annihilates all of the demons, including Brijnad in a final battle.[25]
In the chapter, the Sarbloh Avtar is revealed atJagannath Puri inOdisha.[23] The traditional Trimurti (Brahma, Vishnu, and Shiva) are described as bowing to Sarbloh Avtar, as does the entire Universe.[23] The avtar destroys all the evil forces acting upon the divine hukam of Waheguru, with its hairs and organs being described as martial weapons and equipment.[23] In the concluding sections, verses dicussing the importance of the WaheguruMantar, theKhalsa, theGur-Gaddi, can be found, with a section praising Guru Nanak.[23]
After the conclusion of the fifth chapter, there is another section narrating incarnations of Vishnu.[25] A list of the avatars of Vishnu discussed in this part includes the following:[25]
The scripture deals largely on theart of warfare from a Sikh perspective.[26] Within the scripture is contained theDas grāhī-Das tiāgī (ten virtues to hold – ten vices to renounce) for the Khalsa, as narrated by Guru Gobind Singh.[26] All thenames employed by Guru Gobind Singh in theJaap Sahib to describe the divine find mention in the Sarbloh Granth.[9] The scripture promotes the idea that theWaheguru mantar (mantra) is the only one capable of sheddinghaumai (ego) if chanted.[27][9]
The work contains stories related toIndian mythology, specifically thebattles between gods and goddesses against demonic forces of evil.[28] The plot of the book is very similar to theChandi Charitar stories found within the Dasam Granth.[13] SomeIndic deities mentioned in the composition areLakshmi,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] 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.[8] According toGurinder 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 theBachittar Natak Granth, which is part of the Dasam Granth collection of texts.[10]
The scripture discusses the Sikh concept of theKhalsa 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.[29][30] 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.[31] Furthermore, the concept of "Khalsa Raj" ('Khalsa-rule') is presented in the text.[10] Furthermore, the text presents a concise history of theten human gurus of Sikhism.[10] The Sarbloh Granth narrates that theguruship was passed by Guru Gobind Singh not only on the Guru Granth Sahib, but also the Guru Khalsa Panth.[9] It also goes over the purpose, duties, and responsibilities of theKhalsa Panth, describing the Khalsa as an "army of God".[32] The scripture further states the qualities that members of the Khalsa must possess, such as high moral standards, fervently spiritual, and heroic.[33] According to Trilochan Singh, all of the5Ks are mentioned in the text, howeverJaswant Singh Neki states only three of them are mentioned.[34]
According to Hazura Singh in his commentary on the scripture, the Khalsa is the liberated form ofNirankar (Prāpati Niraṅkarī sivrūp mahānaṅ), not of the Indic deityShiva, as someSanatanist revivalists interpret.[9]
Khalsa Mahima is present in this granth.[35][36][37][self-published source] The Khalsa Mahima is a short-hymn by Guru Gobind Singh.[36]
"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[38]
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.[38][39]
A translation of the verses is as follows:[9]
Ātam ras jo jānahī so hai Khālsā dev. Prabh mai mo mai tās mai raṅchak nāhin bhev.
Khālsā mero rūp hai khās. Khālse meṅ hau karo niwās.
Khālsā Akāl Purakh kī Phauj. Pragaṭio Khālsā Paramātam ki mauj.
Khalsa is the one who experience the bliss of the Super-Soul. There is no difference between God, me (Guru Gobind Singh) and him.
The Khalsa is my special form. I reside in the Khalsa.
Khalsa is God’s own legion. The Khalsa is manifest due to the Supreme-Soul’s own wish.
The work is primarily inBraj with influences of other languages as well, making it challenging for readers to comprehend.[4] Other languages found in the scripture include Sanskrit, Arabic, Urdu, Hindi, Punjabi, Pashto, Persian, and others.[23]
Similar to the Guru Granth Sahib, the verses found within the Sarbloh Granth are set toIndic classical music, known asgurmat sangeet, specificallyraags andchhands. All-together, a total of 174 raags are employed in the Sarbloh Granth, compared to the 21 found in the Dasam Granth and the 62 found in the Guru Granth Sahib (which also contains 17taals).[23]
There is only one complete commentary andexegesis of this granth available, as it is still in research and remains little studied by academic circles so-far.[15][7] The existing commentary was published bySanta Singh of the Budha Dal, an organization of Nihangs.[40][36] Another commentary of the work by Giani Naurang Singh is also extant.[41] An annotated edition (ṭīkā; commentary) of the Sarbloh Granth was produced by Harnam Das Udasi in the late 1980's under the titleSri Sarab Loh Granth Sahib Ji, however its circulation has been restricted.[10] In 1925, an exegesis of the Sarbloh Granth was written by Akali Hazura Singh, then head-granthi of Takht Hazur Sahib (with its foreword written by Akali Kaur Singh).[9] Jathedar Joginder Singh 'Muni' wrote a description of the traditional exegesis (kathā) of the Sarbloh Granth at Hazur Sahib in his workHazūrī Maryādā Prabodh.[9]
In 1925,Akali Kaur Singh wrote that there were only around ten manuscripts of the Sarbloh Granth scattered in private collections across India.[9] He urged that a wealthy or royal Sikh should take up the cause of printing the scripture.[9] The mass-printing of the scripture was finally printed undertaken bySanta Singh of the Budha Dal.[9]
Printing of the Sarbloh Granth is carried out by the Chatar Singh Jiwan Singh printing house based in Amritsar for distribution to Nihang-operatedgurdwaras.[10] The standard, printed edition contains 1216 pages.[10]
A full translation to English of the entire Sarbloh Granth had not been done for a long time until Kamalroop Singh’s translation that was released in June 2025.[25][42] Translations of select verses can be found onManglacharan.com.[25]
The first English translation of the Sarbloh Granth by Kamalroop Singh was published and released online on 6 June 2025.[42] Kamalroop Singh first encountered the Sarbloh Granth in circa 2005 in the form of the handwritten manuscript housed atMai Bhago'schhauni.[42] After coming across the scripture, he had a desire to share it with the wider Sikh community in an accessible English translation.[42] However, he struggled early-on with textual variations of the scripture, unreliable OCR technology, and a lack of a standardized unicode for Gurmukhi.[42] He researched various manuscripts of the work, such as the one at Khalsa College in Amritsar, two at Sangrur, Mai Bhago's manuscript held at Hazur Sahib, and various others.[42] Kamalroop Singh utilized original manuscripts, published commentaries, Braj, Sanskrit, and Punjabi dictionaries, readers, linguistic workers, and grammar-books, to prepare the transliteration and translation.[42] After years of work, an English translation accompanying a transliteration of the scripture was prepared.[42]
ਸੰ. ਸਰ੍ਵਲੋਹ. ਵਿ- ਸਾਰਾ ਲੋਹੇ ਦਾ
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.
{{cite book}}: CS1 maint: location missing publisher (link){{cite book}}: CS1 maint: others (link)ਪੰਡਿਤ ਤਾਰਾ ਸਿੰਘ ਜੀ ਦੀ ਖੋਜ ਅਨੁਸਾਰ ਸਰਬਲੋਹ ਗ੍ਰੰਥ ਭਾਈ ਸੁੱਖਾ ਸਿੰਘ ਦੀ ਰਚਨਾ ਹੈ, ਜੋ ਪਟਨੇ ਸਾਹਿਬ ਦਾ ਗ੍ਰੰਥੀ ਸੀ. ਉਸ ਨੇ ਪ੍ਰਗਟ ਕੀਤਾ ਕਿ ਮੈਨੂੰ ਇਹ ਗ੍ਰੰਥ ਜਗੰਨਾਥ ਦੀ ਝਾੜੀ ਵਿੱਚ ਰਹਿਣ ਵਾਲੇ ਇੱਕ ਅਵਧੂਤ ਉਦਾਸੀ ਤੋਂ ਮਿਲਿਆ ਹੈ, ਜੋ ਕਲਗੀਧਰ ਦੀ ਰਚਨਾ ਹੈ
ਅਸੀਂ ਭੀ ਸਰਬਲੋਹ ਨੂੰ ਦਸ਼ਮੇਸ਼ ਦੀ ਰਚਨਾ ਮੰਨਣ ਲਈ ਤਿਆਰ ਨਹੀਂ, ਕਿਉਂਕਿ ਇਸ ਵਿੱਚ ਰੂਪਦੀਪ ਭਾਸ ਪਿੰਗਲ ਦਾ ਜਿਕਰ ਆਇਆ ਹੈ. ਰੂਪਦੀਪ ਦੀ ਰਚਨਾ ਸੰਮਤ ੧੭੭੬ ਵਿੱਚ ਹੋਈ ਹੈ, ਅਤੇ ਕਲਗੀਧਰ ਸੰਮਤ ੧੭੬੫ ਵਿੱਚ ਜੋਤੀਜੋਤਿ ਸਮਾਏ ਹਨ, ਅਤੇ ਜੇ ਇਹ ਗ੍ਰੰਥ ਅਮ੍ਰਿਤ ਸੰਸਕਾਰ ਤੋਂ ਪਹਿਲਾ ਹੈ, ਤਦ ਖਾਲਸੇ ਦਾ ਪ੍ਰਸੰਗ ਅਤੇ ਗ੍ਰੰਥ ਪੰਥ ਨੂੰ ਗੁਰੁਤਾ ਦਾ ਜਿਕਰ ਕਿਸ ਤਰਾਂ ਆ ਸਕਦਾ ਹੈ? ਜੇ ਅਮ੍ਰਿਤਸੰਸਕਾਰ ਤੋਂ ਪਿੱਛੋਂ ਦੀ ਰਚਨਾ ਹੈ, ਤਦ ਦਾਸ ਗੋਬਿੰਦ, ਸ਼ਾਹ ਗੋਬਿੰਦ ਆਦਿਕ ਨਾਮ ਕਿਉਂ? ਸਰਬਲੋਹ ਵਿੱਚ ਬਿਨਾ ਹੀ ਪ੍ਰਕਰਣ ਖਾਲਸਾ- ਧਰਮ ਸੰਬੰਧੀ ਭੀ ਕਈ ਲੇਖ ਆਏ ਹਨ.
{{cite book}}: CS1 maint: others (link)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).
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.
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)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)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.'
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