Sarbloh Granth: Difference between revisions

The Sarbloh Granth (Punjabi: ਸਰਬਲੋਹ ਗ੝ਰੰਥ, sarabalŝha grantha) is a poem that recites the story of gods and demons, and is said to be the work of Guru Gobind Singh.

However, many scholars and researchers question the authenticity of the Granth and its credibility remains in doubt. According to Pandit Tara Singh Narotam, a nineteenth century Sikh scholar and researcher, Sarbloh Granth is the work of Bhai Sukha Singh, a granthi or priest at Takht Sri Patna Sahib, who however claimed that he had acquired its manuscript from an Udasi recluse living in a forest near Jagannath Puri (Orissa).

Basic information about the scripture

It is a lengthy composition in a variety of metres, comprising totally 4361 stanzas (862 pages in print). The original source of the narrative is, according to the author (stanzas 2093, 3312.3409), Sukra Bhashya, an old classic of Hindu mythology. It is divided into five parts, part-I starting with a lengthy panegyric and invocation to goddess Sri Maya Lachhami, who is identified with Adi Bhavani (lit. Primordial Goddess), Durga, Jvala, Kali or Kalika, Chandl, as also with masculine Hari and Gopal. Among her myriad attributive names is also Sarabloh (lit. all-steel) which had been used by Guru Gobind Sihgh for Akal-Purakh, the Supreme God, in Akal Ustati. In part-II, Lord Visnu is entreated to become incarnate as Sarabloh (stanza 1167). But it is early in part V that it becomes clear that Sarabloh is an incarnation of Mahakal or Gopal, the Supreme Deity (stanza 2386).

Research for its authenticity

There is much scholarly work going into the authentication of the Sarbloh Granth, one recalls passage written in manuscripts kept by Damdami Taksal recording Banda Singh Bahadur having done seva (doning job for Sikhi without wanting any bargain) of writing Sarbloh Granth handwritten birs (this point is from a very biased and untrusted source someone should look into its authenticity).

The Baba Buddha Dal of Nihangs believe in the Sarbloh Granth in equal respect to Guru Granth Sahib and Dasam Granth, When they do akhand paths they would do a combination of 4 birs, Japji Sahib, Guru Granth Sahib, Dasam Granth and Sarbloh Granth.

How it came into being?

There are many rumours about how the Sarbloh Granth came about it had not been present for many years till lately where some say udasis had it and gave it to the Baba Buddha Dal, or some say it was found in a hole, where it had been burried for safe keeping. Some say the work of the Sarbloh Granth, in recording to the Dasam Granth where Guru Gobind Singh in his previous avtar of Dusht Daman came and wrote this manuscript, which Guru Gobind Singh came to Hemkunt Sahib to reclaim.

Much of the information vary and only the Baba Buddha Dal know much about this granth. The publication of the Granth is also held in rights by Baba Buddha Dal, so permission has to be seeked from them to start an electronic version such maybe to in comparison of Guru Granth Sahib and Dasam Granth like;

• Dasam Granth Sahib online

How it comes that not much people know about this?

Sarbloh Granth is the third great scripture worshipped in Nihangs. Whereas extensive works have been written on Guru Granth Sahib and to some extent on Dasam Granth, one will find hardly anything on Sarbloh Granth.

In fact, the vast majority of Sikhs have not even heard of this text let alone laid eyes on Sarbloh Granth. Even ancient Sikh and non-Sikh texts are silent on the subject of Sarbloh Granth.

Whereas the Guru Granth Sahib and Dasam Granth could be publicly seen at gurdwaras, Sarbloh Granth was always kept within the Nihang groups as a secret text.

Didar Singh Khjal and his teacher, Baba Thakur Singh, wrote a sanctioned book that speaks of Nihang Baba Gurbakhsh Singh’s handwritten copy of Sarbloh Guru Granth:

‘Baba Gurbakhsh Singh Ji like Baba Deep Singh Ji Shahid made hand written copies of Sikh scriptures and small liturgy booklets and sent them to appropriate places. His handwritten copy of Siri Sarbloh Granth Sahib is also mentioned before 1920 it was at the Gurdwara Shahid Ganj at the place of martyrdom of Baba Gurbakhsh Singh but then during Akali agitation [1920-1925] it was lost by the old lady who served there.’ - from - ‘Itihas Damdami Taksal (Sankhep)' (Page 54)

Nihang tradition holds that, whereas Guru Granth Sahib is the embodiment of 'Shaant Ras' (essence of peace), Dasam Granth and Sarbloh Granth are the embodiments of 'Bir Ras' (warrior essence).

The difference in Dasam Granth and Sarbloh Granth is that although Bir Ras (warrior essence) is born of Dasam Granth, it is Sarbloh Granth which gives an individual's warrior essence an everlasting, final and complete lethal cutting edge.

With contemplation of Dasam Granth, ‘Chandi chr jandi te uttar jandi heh’, meaning 'spirit of war comes and goes'. With the contemplation of Sarbloh Granth, ‘Chandi sda chri rhendi heh’ meaning, one is always intoxicated in the spirit of war against ignorance.

Thus it was from the Sarbloh Granth that the Khalsa of the Misl Period drew its greater strength and prowess. That is why Sarbloh Granth was the most secret and guarded of Sikh religious texts. Englishmen like Malcolm easily managed to procure the Guru Granth Sahib and take it to Calcutta to study it. Colebrooke even managed to get his scheming hands on the Dasam Granth as well.

However, the Sarbloh Granth because of it being guarded deep in the sanctuary of the Nihang groups, nevermind getting a hand on it, no invader never even heard of its existance.

Also, the Tat Khalsa Singh Sabhias apart from Bhai Kahn Singh Nabha in general never got around to commenting on the Sarbloh Granth. The present day offspring of Tat Khalsa Singh Sabha, the S.G.P.C. is also quiet about Sarbloh Granth. The language of Sarbloh Granth is so difficult to understand, and the text until recently was also not available to modern Sikh scholars.

How can one obtain a copy

One Udhasi Harnam Das of Kapurthala, formally known as Akali Nihang Nurang Singh has made an attempt in the last century to study the Sarbloh Prakash (Sarbloh Granth).

He prepared a transliteration of the Sarbloh Granth which the Buddha Dal later published. Another learned man, Giani Partap Singh, himself a scholar of Sikh religious texts, claims Harnam Das' works are incomplete.

Originaly this translitteration was not available at any shop or library and could only be attained from Akali Nihang Singh Khalsa Buddha Dal. In order to aquire a copy an individual had to present a written request stating the reason why he/she would need the copy of the Sarbloh Granth. The letter would then be taken to the head of the Akali Nihang Singh Khalsa, presently Akali Nihang Baba Santa Singh Ji. Once Baba Ji was satisfied at the request, he would officially give his authority and approval. The individual then proceeded to Patiala, Punjab, where the Buddha Dal printing presswould make available a copy of Sarbloh Guru Granth.

The ideal Buddha Dal tradition does not sell the priceless Granths, or any other sacred text. In the year 2000, due to over whelming public demand for Sarbloh Granth and Buddha Dal's inability to keep it in print, the Buddha Dal published version of Sarbloh Granth began to be sold at book shops in Punjab.

In modern times the head of the ancient order Shromani Panth Akali Buddha Dal Panjvah Takht 96 krori Nihang Singh Chalda Vaheer, Jathedar Baba Santa Singh Ji has done a great service to the Sikh tradition by bringing this Granth out into the public and returning it to it's rightfull place, Prakash alongside Guru Granth Sahib and Dasam Granth Sahib. Baba Santa Singh has been successful in printing this granth in two volumes and also printing a small Sampuran Granth (equal to Gutka steek of Guru Granth Sahib ji) for the purpose of parkaash

The money from the sales went towards funding the printing of further copies of Sarbloh Guru Granth.

Sarloh Granth Santhia Smagam and Sri Akhand Paath

In 2003, Baba Santa Singh Ji conducted a Sarbloh Santia Smagam where he personally over saw the santia of 18 individual Nihang Singhs. This smaagam has not been publicized, Baba Jee had the dream of conducting a Sampuraan Akhand Paath Saheeb of this Granth before he departed this Earth. His dream became true at Takht Sri Hazoor Saheeb Jee in 2003, the first recorded (In post colonial era) Sarbloh Granth Akhand Paath took place at this blessed location.

Niddar Singh's 'propaganda'

The self proclaimed leader of the Buddha Dal in UK, the non bana wearing Niddar Singh has done 'propaganda' for several years claiming that this granth was to be treated as a Bir Rass Granth, thus the tradition of Jhatka (killing in one blow) was associated with it. Needar Singh's lack of scriptual education was exposed by the fact that the Sri Akhand Paath Saheeb of Sri Sarbloh Darbar was conducted in a completely Vaishnuu(vegetarian) manner.

Khalsa Mero Roop Hai Khaas

The famouse Khalsa Mehma "Khalsa Mera Roop Hai Khaas - Khalse Mai Hou Karo Nivaas - Khalsa Mera Satgur Puraa - Khalsa Mera Sjn Suraa" are contained with Sri Sarbloh Granth. Also mentioned within one of it's Dhiyais (chapters) is the writing "Satguru Nanak Aap Parmeswar - Avtaar Lie Shubh Bans Pardhana".

Position of Sarbloh Granth in several Sikh sects

In all Nihang Singh groups, Sarbloh granth is kept parkaash, it is venerated by Singhs in both the Buddha Dal and Tarna Dal.

Nihang Singhs, Nirmalas, Udasis and Sevapanthis all traditionally acknowledge Sarbloh Granth as Gurbani (writings) of Guru Gobind Singh ji.

Points: Is it really written by Guru Gobind Singh?

Four points pointing out that Sarbloh Granth couldn't be written by Guru Gobind Singh.

1. The work is marked by extraordinary effusiveness and discursiveness of style over against the compactness characteristic of Guru Gobind Sirigh's compositions collected in the Dasam Granth. Qualitatively, too, the poetry of Sarabloh Granth does not match that of Guru Gobind Singh's Chandi Charttras and Var Durga Ki dealing with the same topic of wars between the gods and the demons. Profusion of metaphor and superb imagery of the latter compositions are missing here.

2. The author of Sarbloh Granth often uses his name, 'Das Gobind' or the phrase 'Das Gobind fatah satgur ki', which is generally contrary to the style of Guru Gobind Singh.

3. The Sarbloh Granth contains, quite out of context, an account of the Sikh religion, which also includes a reference to the devolution of guruship on Guru Granth Sahib and Guru Panth (stanzas 3159-66). This would be out of place in a work of Guru Gobind Singh's own composition.

4. Lastly, there is also a reference in it to Rup Dip Bhasha Pingal (stanza 2938/ 8), a work on prosody written by one Jaya Krishna in 1719, i.e. eleven years after the death of the Guru.

Similiarities with Chandi Charitar?

The plot of Sarbloh Granth is almost identical with that of Chandi Charitras. The gods defeated by the demons approach the Goddess Bhavani who kills several demons including their chief Bhimanad during the 7-year long war. Later, Bhimanad's son.Viryanad, rises in power and wages war against the gods. This time Lord Visnu comes to their succour. Brahma and Siva also help ; but Viryanad not only remains unbeaten in the 12-year long war, but also captures the king of the gods, Indra, along with his sons. Visnu secures their release and leads them to Mahakal, who at their supplications appears as Sarabloh and afterfurther battles, fiercely fought, puts an end to Viryanad and his host. At this stage, the poet also describes the epic as a contest between reason and irrationality in which the former ultimately triumphs.