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Sarbloh Granth
ਸਰਬਲੋਹ ਗ੍ਰੰਥ
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 by Braj)
Chapters	5

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Latest revision as of 22:58, 25 January 2026

The Sarbloh Granth or Sarabloh Granth (Script error: The function "langx" does not exist., sarabalōha grantha, literally 'Scripture of Pure Iron'^{[note 1]}),^[3] also called Manglacharan Puran^[4] or Sri 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]

History[edit | edit source]

Traditional narrative[edit | edit source]

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 Sanskrit sutras that were preserved by a group of sadhus, with these sutras ultimately originating from a previous incarnation of Guru Gobind Singh known as rishi Dusht Daman.^[9] It is further believed that Banda 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]

Authorship[edit | edit source]

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 Pundit Tara Singh, Sarabloh Granth was composed by Bhai Sukha Singh, a Granthi of Patna.^[12]^[13]
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, Harnam Das Udasi claims that Guru Gobind Singh accepted the work of some poets to form parts of the scripture, just like how Guru Arjan accepted the works written by Bhagats, Bhatts, and Sufi fakirs 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 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

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.^[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'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.^[7]

Manuscripts[edit | edit source]

Folio of a Sarbloh Granth manuscript that bears the year 1698 as its date of writing.

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]

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 in Anandpur Sahib as when the majority of the work of the Sarbloh Granth was commenced, being finalized in 1708 at Hazur Sahib.^[9]

List of earliest manuscripts[edit | edit source]

Kamalroop Singh lists manuscripts of the Sarbloh Granth with a 1698 CE (1755 VS) colophon as follows:^[9]

Nabho Katho vālī bīṛ at Hazur Sahib, which bears a colophon of 1698.^[9] This manuscript was studied by Harnam Singh Udasi.^[9]
A manuscript kept at the Chhauṇī (cantonment) of Mata Sahib Kaur^[9]
A manuscript is preserved by the Udasi Sampradāvāṅ at Bhankandi^[9]
A manuscript held at Muktsar Sahib^[9]

Present[edit | edit source]

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.^[21]

Description[edit | edit source]

Role[edit | edit source]

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 and contents[edit | edit source]

Illuminated folio of the Shahidi Bagh manuscript of the Sarbloh Granth, kept in the collection of Gurdwara Shahidi Bagh, Anandpur Sahib

Sarbloh Granth is separated into 5 chapters known as adhiyas.^[22]^[4] There are 4,361 padd (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 the devi-devta coalition against demons, focusing on the message of Bir-Rās (warrior spirit) to engrain the Sant-Sipahi teaching of Sikhism.^[23] The Indic deities are chronologically described as being manifestations of the hukam (command) of the Divine, 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 as Chandi, Bhavani, Bhagauti, whose meanings differ by interpretation, with some viewing these as references to the literal namesake deity whilst others view them as references to metaphysical concepts.^[23] According to Abinash Mahapatra, the term Bhavani refers to "the germinating power of this universe" whilst Bhagauti refers to a dual leitmotif consisting of weaponry and true supplication to the Divine.^[23] Meanwhile, Chandi refers to Kaal (temporality) rather than Akaal (eternality), it can also be interpreted as referring to female-empowerment, and the creative, 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 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,^[4] 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]

Chapter One[edit | edit source]

The first chapter, or Pahila Adhiya (Script error: The function "langx" does not exist.), contains praises toward Maha Maya and Maha Kala.^[25] The Indic demi-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]

Chapter Two[edit | edit source]

In the second chapter, or Duja Adhiya (Script error: The function "langx" does not exist.), the wife of the defeated Bhimnad commits sati.^[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]

Chapter Three[edit | edit source]

In the third chapter, or Tija Adhiya (Script error: The function "langx" does not exist.), the demons are winning against the demi-gods, thus Vishnu sends Narada 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]

Chapter Four[edit | edit source]

In the fourth chapter, or Cautha Adhiya (Script error: The function "langx" does not exist.), a great battle is being waged.^[25] Vishnu gives amrit (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]

Chapter Five[edit | edit source]

In the fifth chapter, or Panjva Adhiya (Script error: The function "langx" does not exist.), the aftermath of the demi-gods losing to the demons results in the demi-gods appealing to Akal Purakh for divine help.^[25] Thus, Akal Purakh incarnates as Sarbloh 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 attainting darshan (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 at Jagannath Puri in Odisha.^[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 Waheguru Mantar, the Khalsa, the Gur-Gaddi, can be found, with a section praising Guru Nanak.^[23]

Appendment on Vishnu's Avatars[edit | edit source]

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]

Mach Avtar – fish incarnation^[25]
Kach Avtar – tortoise incarnation^[25]
Barhā Avtar – wild-boar incarnation^[25]
Nar Singh Avtar – half-man and half-lion incarnation^[25]
Purshraam Avtar – Parashurama^[25]
Ram Avtar, called 'Bīj Ramaein' – Rama^[25]
Krishan Avtar, called "Dasam Sakand" (tenth chapter of Bhagvad Purana) – Krishna^[25]

Themes[edit | edit source]

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.^[26] Within the scripture is contained the Das grāhī-Das tiāgī (ten virtues to hold – ten vices to renounce) for the Khalsa, as narrated by Guru Gobind Singh.^[26] All the names employed by Guru Gobind Singh in the Jaap Sahib to describe the divine find mention in the Sarbloh Granth.^[9] The scripture promotes the idea that the Waheguru mantar (mantra) is the only one capable of shedding haumai (ego) if chanted.^[27]^[9]

Indic mythological wars[edit | edit source]

Manuscript of the Sarbloh Granth, attributed to Bhai Daya Singh

The work contains stories related to Indian mythology, specifically the battles between gods and goddesses against demonic forces of evil.^[28] 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] 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 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]

Khalsa Panth[edit | edit source]

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.^[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 the ten human gurus of Sikhism.^[10] The Sarbloh Granth narrates that the guruship 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 the Khalsa 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 the 5Ks are mentioned in the text, however Jaswant 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 of Nirankar (Prāpati Niraṅkarī sivrūp mahānaṅ), not of the Indic deity Shiva, as some Sanatanist revivalists interpret.^[9]

Khalsa Mahima within the Sarbloh Granth[edit | edit source]

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]

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.^[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.

—Guru Gobind SIngh

—Kamalroop Singh

Language[edit | edit source]

The work is primarily in Braj 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]

Musicology[edit | edit source]

Similar to the Guru Granth Sahib, the verses found within the Sarbloh Granth are set to Indic classical music, known as gurmat sangeet, specifically raags and chhands. 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 17 taals).^[23]

Commentary[edit | edit source]

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]^[7] The existing commentary was published by Santa 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 title Sri 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 work Hazūrī Maryādā Prabodh.^[9]

Printing[edit | edit source]

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 by Santa 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-operated gurdwaras.^[10] The standard, printed edition contains 1216 pages.^[10]

Translation[edit | edit source]

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 on Manglacharan.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 at Mai Bhago's chhauni.^[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]

Notes[edit | edit source]

↑ The name 'Sarbloh Granth' can also be translated as meaning "book of all-iron", "all-sword book", or "scripture of wrought iron".^[1]^[2]
↑ 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.

References[edit | edit source]

↑ Nihang, Nidar Singh (2008). In the master's presence : the Sikhs of Hazoor Sahib. London: Kashi House. p. 33. ISBN 9780956016805.
↑ Hinnells, John; King, Richard (2007). Religion and Violence in South Asia: Theory and Practice. Routledge. pp. 124–25. ISBN 9781134192199.
↑ Nabha, Kahn Singh. "ਸਰਬਲੋਹ". Gur Shabad Ratnakar Mahankosh (in ਪੰਜਾਬੀ). Sudarshan Press. ਸੰ. ਸਰ੍ਵਲੋਹ. ਵਿ- ਸਾਰਾ ਲੋਹੇ ਦਾ
↑ ^4.0 ^4.1 ^4.2 ^4.3 ^4.4 ^4.5 Mukherjee, Sujit (1998). A dictionary of Indian literature. Vol. 1. Hyderabad: Orient Longman. p. 351. ISBN 81-250-1453-5. OCLC 42718918.
↑ 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.
↑ ^7.0 ^7.1 ^7.2 McLeod, W. H. (2009). The A to Z of Sikhism. W. H. McLeod. Lanham: Scarecrow Press. p. 182. ISBN 978-0-8108-6344-6. OCLC 435778610.
↑ ^8.0 ^8.1 ^8.2 Singh, Pashaura; Mandair, Arvind-Pal Singh (2023). The Sikh World. Routledge Worlds. Taylor & Francis. ISBN 9780429848384. 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.
↑ ^9.00 ^9.01 ^9.02 ^9.03 ^9.04 ^9.05 ^9.06 ^9.07 ^9.08 ^9.09 ^9.10 ^9.11 ^9.12 ^9.13 ^9.14 ^9.15 ^9.16 ^9.17 ^9.18 ^9.19 ^9.20 ^9.21 ^9.22 Singh, Hazura; Singh, Partap; Singh, Sundar (2012) [1925]. "Foreword". In Singh, Kaur; Singh, Kamalroop (eds.). Loh Prakāsh (PDF). Amritsar.{{cite book}}: CS1 maint: location missing publisher (link)
↑ ^10.00 ^10.01 ^10.02 ^10.03 ^10.04 ^10.05 ^10.06 ^10.07 ^10.08 ^10.09 ^10.10 ^10.11 ^10.12 ^10.13 ^10.14 ^10.15 ^10.16 ^10.17 ^10.18 ^10.19 ^10.20 ^10.21 Mann, Gurinder Singh (2008). "Sources for the Study of Guru Gobind Singh's Life and Times" (PDF). Journal of Punjab Studies. 15 (1–2): 254–58, 275, 279–281 – via Global Institute for Sikh Studies.
↑ Sikhs across borders : transnational practices of European Sikhs. Knut A. Jacobsen, Kristina Myrvold. London: Bloomsbury. 2012. pp. 128–29. ISBN 978-1-4411-7087-3. OCLC 820011179.{{cite book}}: CS1 maint: others (link)
↑ Nabha, Kahn Singh. "ਸਰਬਲੋਹ". Gur Shabad Ratnakar Mahankosh (in ਪੰਜਾਬੀ). Sudarshan Press. 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
↑ ^13.00 ^13.01 ^13.02 ^13.03 ^13.04 ^13.05 ^13.06 ^13.07 ^13.08 ^13.09 Singh, Gurmukh (1992–1998). Singh, Harbans (ed.). The encyclopaedia of Sikhism. Vol. 4. Patiala: Punjabi University. pp. 57–58. ISBN 0-8364-2883-8. OCLC 29703420.
↑ Nabha, Kahn Singh. "ਸਰਬਲੋਹ". Gur Shabad Ratnakar Mahankosh (in ਪੰਜਾਬੀ). Sudarshan Press. 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.
↑ ^15.0 ^15.1 Singh, 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.{{cite book}}: CS1 maint: unrecognized language (link)
↑ Sikhs in Ontario. Judith Bali. Toronto, Ont.: Ontario Council of Sikhs. 1993. p. 72. ISBN 0-9695994-5-5. OCLC 32458938.{{cite book}}: CS1 maint: others (link)
↑ Rinehart, Robin (2011). Debating the Dasam Granth. New York: Oxford University Press. p. 36. ISBN 978-0-19-975506-6. OCLC 606234922. 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. ISBN 978-0-19-969930-8. OCLC 874522334. 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)
↑ AGRARIAN REFORM AND FARMER RESISTANCE IN PUNJAB mobilisation and. Shinder S. Thandi. [S.l.]: ROUTLEDGE. 2022. ISBN 978-1-000-81630-3. OCLC 1349274680. 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.{{cite book}}: CS1 maint: unrecognized language (link)
↑ ^23.00 ^23.01 ^23.02 ^23.03 ^23.04 ^23.05 ^23.06 ^23.07 ^23.08 ^23.09 ^23.10 ^23.11 Mahapatra, Abinash (2021). "5: The Cultural Aspects of Sri Sarbloh Bani". An Analytical Research on Sri Sarbloh Granth (A Journey from the Unexplored to Explored). Publication Bureau, Punjabi Global Foundation (Odisha Chapter). pp. 18–25.
↑ Singh, Jagjit (1988). In the Caravan of Revolution: Another Perspective View of the Sikh Revolution. Lokgeet Parkashan. p. 58.
↑ ^25.00 ^25.01 ^25.02 ^25.03 ^25.04 ^25.05 ^25.06 ^25.07 ^25.08 ^25.09 ^25.10 ^25.11 ^25.12 ^25.13 ^25.14 ^25.15 ^25.16 ^25.17 ^25.18 ^25.19 ^25.20 ^25.21 ^25.22 ^25.23 ^25.24 ^25.25 ^25.26 ^25.27 ^25.28 ^25.29 ^25.30 Singh, Jvala. "Sarbloh Guru Granth Sahib - Sarbloh". Manglacharan. Retrieved 27 July 2024.
↑ ^26.0 ^26.1 Nihang, Nidar Singh (2008). In the master's presence : the Sikhs of Hazoor Sahib. London: Kashi House. p. 33. ISBN 9780956016805.
↑ Singha, H. S. (2000). The encyclopedia of Sikhism (over 1000 entries). New Delhi: Hemkunt Publishers. p. 104. ISBN 81-7010-301-0. OCLC 243621542. 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.'
↑ Niraṅkārī, Māna Siṅgha (2008). Sikhism, a perspective. Neelam Man Singh Chowdhry. Chandigarh: Unistar Books. p. 119. ISBN 978-81-7142-621-8. OCLC 289070938.
↑ Singh, Jagraj (2009). A complete guide to Sikhism. Chandigarh, India: Unistar Books. p. 64. ISBN 978-81-7142-754-3. OCLC 319683249.
↑ Gandhi, Surjit Singh (2007). History of Sikh gurus retold. Vol. 2. New Delhi: Atlantic Publishers & Distributors. pp. 800–801. ISBN 978-81-269-0859-2. OCLC 190873070.
↑ Guranāma Kaura (2013). Studies in Sikhism : its institutions and its scripture in global context. Chandigarh. p. 43. ISBN 978-93-5113-018-5. OCLC 840597999.{{cite book}}: CS1 maint: location missing publisher (link)
↑ Singh, Kharak (2004). Guru Granth-Guru Panth. Chandigarh, India: Institute of Sikh Studies. p. 21.
↑ The encyclopaedia of Sikhism. Vol. 2. Harbans Singh. Patiala: Punjabi University. 1992–1998. p. 474. ISBN 0-8364-2883-8. OCLC 29703420.{{cite book}}: CS1 maint: others (link)
↑ Murphy, Anne (2012). The materiality of the past : history and representation in Sikh tradition. New York. p. 58. ISBN 978-0-19-991627-6. OCLC 864902695.{{cite book}}: CS1 maint: location missing publisher (link)
↑ McLeod, W. H. (2003). Sikhs of the Khalsa : a history of the Khalsa rahit. New Delhi: Oxford University Press. pp. 138, 325, 431. ISBN 0-19-565916-3. OCLC 51545471.
↑ ^36.0 ^36.1 ^36.2 Singh, Nikky-Guninder Kaur (2005). The birth of the Khalsa : a feminist re-memory of Sikh identity. Albany: State University of New York Press. pp. xxiv. ISBN 1-4237-4852-2. OCLC 63161582.
↑ Singh, Janak (22 July 2010). World Religions and the New Era of Science. Xlibris Corporation.
↑ ^38.0 ^38.1 Dhanoa, 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. ISBN 9788170103271.
↑ Fenech, Louis E. (2021). "Notes". The Cherished Five in Sikh history. New York. p. 184. ISBN 978-0-19-753287-4. OCLC 1157751641.{{cite book}}: CS1 maint: location missing publisher (link)
↑ Malhotra, Anshu; Mir, Farina (2012). Punjab Reconsidered: History, Culture, and Practice. Oxford University Press. ISBN 9780199088775.
↑ ^42.0 ^42.1 ^42.2 ^42.3 ^42.4 ^42.5 ^42.6 ^42.7 Singh, Kamalroop (June 2025). "Sarbloh Granth Sahib". kamalroop.com. Retrieved 6 June 2025.

@@ Line 1: / Line 1: @@
+{{Short description|Tertiary scripture of Sikhism}}
 {{Use dmy dates|date=July 2019}}
+{{Infobox religious text
+|religion=[[Sikhism]]
+|name=Sarbloh Granth<br>ਸਰਬਲੋਹ ਗ੍ਰੰਥ
+|author=[[Guru Gobind Singh]] (disputed)
+|language=[[Sant Bhasha]] (mainly influenced by [[Braj Bhasha|Braj]])
+|image=Weapons drawn and inscribed with martial hymns eulogizing them, from the Rasaaval Stanza of the Bachitar Natak, on an illustrated folio of a Sarbloh Granth manuscript.jpg
+|caption=Weapons drawn and inscribed with martial hymns eulogizing them on an illustrated folio of a Sarbloh Granth manuscript
+|chapters=5|orig_lang_code=pa|title_orig=ਸਰਬਲੋਹ ਗ੍ਰੰਥ}}
 {{Sikh scriptures}}
-The '''Sarbloh Granth''' ({{lang-pa|ਸਰਬਲੋਹ ਗ੍ਰੰਥ}}, ''{{IAST|sarabalōha grantha}}'', literally 'Scripture of Wrought Iron'),<ref>{{cite encyclopedia|last=Nabha|first=Kahn Singh|encyclopedia=Gur Shabad Ratnakar Mahankosh|title=ਸਰਬਲੋਹ|language=pa|publisher=Sudarshan Press|quote=''ਸੰ. ਸਰ੍ਵਲੋਹ. ਵਿ- ਸਾਰਾ ਲੋਹੇ ਦਾ''}}</ref> also called '''Manglacharan Puran''' or '''Sri Manglacharan Ji''', is a voluminous scripture, composed of more than 6,500 poetic stanzas.<ref>{{cite book |last=Mann|first=JaGurinder Singh nak |date=Mar 1, 2007|title=El sijismo|publisher=[[Ediciones Akal]] |page=76 }}</ref>
+The '''Sarbloh Granth''' or '''Sarabloh Granth''' ({{langx|pa|ਸਰਬਲੋਹ ਗ੍ਰੰਥ}}, ''{{IAST|sarabalōha grantha}}'', literally 'Scripture of Pure Iron'{{Refn|The name 'Sarbloh Granth' can also be translated as meaning "book of all-iron", "all-sword book", or "scripture of wrought iron".<ref>{{cite book |last1=Nihang |first1=Nidar Singh |title=In the master's presence : the Sikhs of Hazoor Sahib |date=2008 |publisher=Kashi House |location=London |isbn=9780956016805 |page=33}}</ref><ref>{{cite book |first1=John|last1= Hinnells|first2= Richard|last2= King |title=Religion and Violence in South Asia: Theory and Practice |date=2007 |publisher=Routledge |isbn=9781134192199 |pages=124–25}}</ref>|group=note}}),<ref>{{cite encyclopedia|last=Nabha|first=Kahn Singh|encyclopedia=Gur Shabad Ratnakar Mahankosh|title=ਸਰਬਲੋਹ|language=pa|publisher=Sudarshan Press|quote=''ਸੰ. ਸਰ੍ਵਲੋਹ. ਵਿ- ਸਾਰਾ ਲੋਹੇ ਦਾ''}}</ref> also called '''Manglacharan Puran<ref name=":3">{{Cite book |last=Mukherjee |first=Sujit |title=A dictionary of Indian literature |date=1998 |publisher=Orient Longman |isbn=81-250-1453-5 |volume=1 |location=Hyderabad |pages=351 |oclc=42718918}}</ref>''' or '''Sri Manglacharan Ji''', is a voluminous scripture, composed of more than 6,500 poetic stanzas.<ref>{{cite book |last=Mann|first=JaGurinder Singh nak |date=Mar 1, 2007|title=El sijismo|publisher=[[Ediciones Akal]] |page=76 }}</ref> It is traditionally attributed as being the work of Guru Gobind Singh, the tenth Sikh guru.<ref>{{Cite book |last=Singh |first=Ganda |title=Patiala and East Panjab States Union: Historical Background |publisher=Archives Department, Government of the Patiala and E.P.S. Union |year=1951 |series=Patiala archives publication |pages=22 |issue=1}}</ref><ref name=":3" /> Scholars, on the other hand, attribute the work to after the Guru's death, being authored by an unknown poet.<ref name=":3" /><ref name=":2">{{Cite book |last=McLeod |first=W. H. |title=The A to Z of Sikhism |date=2009 |publisher=Scarecrow Press |others=W. H. McLeod |isbn=978-0-8108-6344-6 |location=Lanham |pages=182 |oclc=435778610}}</ref> The work is mostly revered by the Nihang sect.<ref name=":022">{{Cite book |last1=Singh |first1=Pashaura |title=The Sikh World |last2=Mandair |first2=Arvind-Pal Singh |publisher=Taylor & Francis |year=2023 |isbn=9780429848384 |series=Routledge Worlds |quote=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.}}</ref>
-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]]. [[Khalsa Mahima]] is present in this granth.<ref>{{cite book|last=Singh|first=Janak|title=World Religions and the New Era of Science|date=Jul 22, 2010|publisher=Xlibris Corporation}}</ref>{{Self-published inline|certain=yes|date=January 2018}}
+== History ==
-There is no complete commentary or [[exegesis]] of this granth available, and it is still under research.<ref name="smpooran">{{cite book |last=Singh|first=Dayal |title=Sarabloh Granth Steek |publisher= Buddha Dal Panjvaan Takht Printing Press, Bagheechi Baba Bamba Singh Ji, Lower Mall Road, Patiala |page=Intro-ਠ }}</ref>
+=== Traditional narrative ===
+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.<ref name=":4">{{Cite book |last1=Singh |first1=Hazura |url=https://cdn.preterhuman.net/texts/religion.occult.new_age/sikh/Loh%20Prakash%20-%20Kamalroop%20Singh.pdf |title=Loh Prakāsh |last2=Singh |first2=Partap |last3=Singh |first3=Sundar |date=2012 |orig-date=1925 |editor-last=Singh |editor-first=Kaur |location=Amritsar |translator-last= |translator-first= |chapter=Foreword |editor-last2=Singh |editor-first2=Kamalroop}}</ref> They believe the work derives from Sanskrit [[Sutra|sutras]] that were preserved by a group of [[Sadhu|sadhus]], with these sutras ultimately originating from a previous incarnation of Guru Gobind Singh known as [[rishi]] ''Dusht Daman''.<ref name=":4" /> It is further believed that [[Banda Singh Bahadur]] heard the last verses of the work.<ref name=":4" /> It is claimed that the Sanskrit sutras the Sarbloh Granth is based on is still kept in a private familial collection.<ref name=":4" />
-==Authorship==
+=== Authorship ===
-There is high controversy among various scholars on authorship of Granth. Following are some of points:
+[[File:Sarabloh Granth manuscript that contains a depiction of Guru Gobind Singh.jpg|thumb|Sarabloh Granth manuscript that contains a depiction of Guru Gobind Singh, whom is traditionally ascribed as the author of the work]]
-* According to [[Pundit Tara Singh]], ''Sarabloh Granth'' was composed by Bhai [[Sukha Singh]], a Granthi of [[Patna]].<ref>{{cite encyclopedia
+Very little can be ascertained regarding the authorship, compilation, or nature of the contents within the scripture.<ref name=":32">{{Cite journal |last=Mann |first=Gurinder Singh |date=2008 |title=Sources for the Study of Guru Gobind Singh's Life and Times |url=https://giss.org/pdf/GGS.pdf |journal=Journal of Punjab Studies |volume=15 |issue=1–2 |pages=254–58, 275, 279–281 |quote= |via=Global Institute for Sikh Studies}}</ref> There is a high degree of controversy among various scholars on the issue of the authorship of the Granth.<ref>{{Cite book |title=Sikhs across borders : transnational practices of European Sikhs |date=2012 |publisher=Bloomsbury |others=Knut A. Jacobsen, Kristina Myrvold |isbn=978-1-4411-7087-3 |location=London |pages=128–29 |oclc=820011179}}</ref> The following are some of the view points of prominent figures:
+* According to [[Pundit Tara Singh]], ''Sarabloh Granth'' was composed by Bhai Sukha Singh, a Granthi of [[Patna]].<ref>{{cite encyclopedia
 |last=Nabha
 |first=Kahn Singh
@@ Line 17: / Line 28: @@
 |publisher=Sudarshan Press
 |quote=''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''
-}}</ref>
+}}</ref><ref name=":0">{{Cite book |last=Singh |first=Gurmukh |title=The encyclopaedia of Sikhism |date=1992–1998 |publisher=Punjabi University |isbn=0-8364-2883-8 |editor-last=Singh |editor-first=Harbans |volume=4 |location=Patiala |pages=57–58 |oclc=29703420}}</ref>
 * 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.<ref>{{cite encyclopedia
 |last=Nabha
@@ Line 27: / Line 38: @@
 |quote=''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.''
 }}</ref>
-* According to Santa Singh Nihang, ''Sarabloh Granth'' was written by Guru Gobind Singh and was completed in [[Nanded]].<ref name="smpooran"/>
+* According to Santa Singh Nihang, ''Sarabloh Granth'' was written by Guru Gobind Singh and was completed in [[Nanded]].<ref name="smpooran">{{cite book |last=Singh |first=Dayal |title=Sarabloh Granth Steek |publisher=Buddha Dal Panjvaan Takht Printing Press, Bagheechi Baba Bamba Singh Ji, Lower Mall Road, Patiala |page=Intro-ਠ}}</ref>
+* 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]].<ref>{{Cite book |last=Santa |first=Singh |title=Sarbloh Granth Steek |publisher=Budha Dal Printing Press |pages=ਖ |language=Punjabi}}</ref>{{Better source needed|reason=The current source is insufficiently reliable as Santa Singh is a Nihang, a sect which reveres the scripture. Please cite a reliable source outside of Nihang publications that states the scripture is the work of the tenth Sikh guru. ([[WP:NOTRS]]).|date=May 2023}}
+One narrative claims that the scripture is the result of the writings of the tenth Guru being combined, after [[Joti Jot|his passing]] in 1708, by his followers.<ref>{{Cite book |title=Sikhs in Ontario |date=1993 |publisher=Ontario Council of Sikhs |others=Judith Bali |isbn=0-9695994-5-5 |location=Toronto, Ont. |pages=72 |oclc=32458938}}</ref> According to Harnam Das Udasi, a [[Sikh Studies|Sikh scholar]] who prepared an annotated edition of the scripture, the text was authored by Guru Gobind Singh.<ref name=":32" /> However, Harnam Das Udasi claims that Guru Gobind Singh accepted the work of [[Kavi Darbar|some poets]] to form parts of the scripture, just like how Guru Arjan accepted the works written by [[Bhagat|Bhagats]], [[Bhatra Sikhs|Bhatts]], and [[Sufism|Sufi]] ''[[Fakir|fakirs]]'' when he compiled the Adi Granth.<ref name=":4" /> However, other analysts date the text to the late 18th-century.<ref name=":32" />
+Gurinder Singh Mann argues that the Sarbloh Granth was produced within the courtly setting of [[Anandpur Sahib|Anandpur]] in the late 17th-century (specifically the 1690's) by various [[Kavi Darbar|courtly poets]] (most of whose names are not known).<ref name=":32" />
+{{Quote|text="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."|author=Gurinder Singh Mann|title=Sources for the Study of Guru Gobind Singh's Life and Times|source=page 256}}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.<ref>{{Cite book |last=Rinehart |first=Robin |title=Debating the Dasam Granth |date=2011 |publisher=Oxford University Press |isbn=978-0-19-975506-6 |location=New York |pages=36 |oclc=606234922 |quote=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).}}</ref><ref>{{Cite book |title=Journal of Sikh Studies |publisher=Guru Nanak University - Department of Guru Nanak Studies |year=2014 |volume=38 |quote=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.}}</ref><ref>{{Cite book |title=The Oxford handbook of Sikh studies |date=2016 |others=Pashaura Singh, Louis E. Fenech |isbn=978-0-19-969930-8 |location=Oxford |pages=117 |oclc=874522334 |quote=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.}}</ref><ref name=":022" /> 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's ''[[Dasam Granth]]'' work.<ref name=":0" /> Also, the text makes mention of a work composed in 1719, much after the death of the Guru.<ref name=":0" /> [[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.<ref name=":2" />
+=== Manuscripts ===
+[[File:Folio of a Sarbloh Granth manuscript that bears the year 1698 as its date of writing 1.jpg|thumb|Folio of a Sarbloh Granth manuscript that bears the year 1698 as its date of writing.]]
+Gurinder Singh Mann claims to have come across a manuscript of the scripture that dates to the late 17th-century, specifically the year 1698.{{Efn|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.|group=note}}<ref name=":32" /> 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.<ref name=":32" /> 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).<ref name=":32" /> 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.<ref name=":32" /> However, the second manuscript's pagination begins with folio 351 and ends with folio 747.<ref name=":32" /> All together, three early manuscripts of the scripture bear their year 1698.<ref name=":32" /> 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.<ref name=":32" /> Many early manuscripts of the scripture contain an inscription by [[Bhai Gurdas Singh|Gurdas Singh]] which goes as: "''Sambat satra sai bhae barakh satvanja jan. Gurdas Singh puran kio sri mukh granth parmanh.''"<ref name=":32" /> An inscription sourced from this scripture can be found in the seal of [[Banda Singh Bahadur]] and on coins minted during the reign of [[Misl|later Sikh polities]].<ref name=":32" />
+According to Kamalroop Singh, there are a number of early manuscripts of the Sarbloh Granth dating to the late 17th and 18th centuries.<ref name=":4" /> Kamaroop Singh believes the manuscriptural evidence points to the year 1698 in [[Anandpur Sahib]] as when the majority of the work of the Sarbloh Granth was commenced, being finalized in 1708 at Hazur Sahib.<ref name=":4" />
+==== List of earliest manuscripts ====
+Kamalroop Singh lists manuscripts of the Sarbloh Granth with a 1698 CE (1755 [[Vikram Samvat|VS]]) colophon as follows:<ref name=":4" />
+* ''Nabho Katho vālī bīṛ'' at Hazur Sahib, which bears a colophon of 1698.<ref name=":4" /> This manuscript was studied by Harnam Singh Udasi.<ref name=":4" />
+* A manuscript kept at the ''Chhauṇī'' (cantonment) of [[Mata Sahib Devan|Mata Sahib Kaur]]<ref name=":4" />
+* A manuscript is preserved by the [[Udasi]] ''[[Sampradaya|Sampradāvāṅ]]'' at [[Sadh Belo|Bhankandi]]<ref name=":4" />
+* A manuscript held at [[Sri Muktsar Sahib|Muktsar Sahib]]<ref name=":4" />
+=== Present ===
+The [[2021 Singhu border lynching|2021 Singhu border incident]] involved the desecration of a manuscript of the Sarbloh Granth, which angered a group of [[Nihang]]s who killed the perpetrator of the sacrilege.<ref>{{Cite book |title=AGRARIAN REFORM AND FARMER RESISTANCE IN PUNJAB mobilisation and. |date=2022 |publisher=ROUTLEDGE |others=Shinder S. Thandi |isbn=978-1-000-81630-3 |location=[S.l.] |oclc=1349274680 |quote=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).}}</ref>
+== 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.<ref name=":32" /> 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.<ref name=":32" />
+=== Structure and contents ===
+[[File:Illuminated folio of the Shahidi Bagh manuscript of the Sarbloh Granth, kept in the collection of Gurdwara Shahidi Bagh, Anandpur Sahib.jpg|thumb|Illuminated folio of the Shahidi Bagh manuscript of the Sarbloh Granth, kept in the collection of Gurdwara Shahidi Bagh, Anandpur Sahib]]
+Sarbloh Granth is separated into 5 chapters known as ''adhiyas''.<ref>{{Cite book |last=Singh |first=Santa |title=Sarbloh Granth Steek |publisher=Budha Dal Printing Press |pages=Introduction 1 |language=Punjabi}}</ref><ref name=":3" /> There are 4,361 ''padd'' ([[Stanza|stanzas]]) in-total across the five chapters.<ref name=":8">{{Cite book |last=Mahapatra |first=Abinash |title=An Analytical Research on Sri Sarbloh Granth (A Journey from the Unexplored to Explored) |publisher=Publication Bureau, Punjabi Global Foundation (Odisha Chapter) |year=2021 |pages=18–25 |chapter=5: The Cultural Aspects of Sri Sarbloh Bani}}</ref> The scripture itself is 1665 pages in-length total and comprises three volumes.<ref>{{Cite book |last=Singh |first=Jagjit |title=In the Caravan of Revolution: Another Perspective View of the Sikh Revolution |publisher=Lokgeet Parkashan |year=1988 |pages=58}}</ref> A printed version released by Santa Singh is 862 pages in-length.<ref name=":0" /> At the end of the five chapters is an appendment containing information on Vishnu's incarnations.<ref name=":6">{{Cite web |last=Singh |first=Jvala |title=Sarbloh Guru Granth Sahib - Sarbloh |url=https://manglacharan.com/Sarbloh+Guru+Granth+Sahib/Sarbloh |access-date=27 July 2024 |website=Manglacharan}}</ref>
+The first four chapters are similar in narrative, focusing on Indic mythological wars between the [[devi]]-[[Devata|devta]] coalition against [[Rakshasa|demons]], focusing on the message of ''Bir-Rās'' (warrior spirit) to engrain the ''[[Sant Sipahi|Sant-Sipahi]]'' teaching of Sikhism.<ref name=":8" /> The Indic deities are chronologically described as being manifestations of the ''[[hukam]]'' (command) of the [[God in Sikhism|Divine]], and are not eternal beings although they were bestowed with powers, despite perhaps believing themselves to be supreme, with a focus on their futility.<ref name=":8" /> Many Shaktist terminology is employed in these chapters, such as [[Chandi]], [[Bhavani]], [[Bhagavati|Bhagauti]], whose meanings differ by interpretation, with some viewing these as references to the literal namesake [[Devi|deity]] whilst others view them as references to metaphysical concepts.<ref name=":8" /> According to Abinash Mahapatra, the term ''Bhavani'' refers to "the germinating power of this universe" whilst ''Bhagauti'' refers to a dual [[leitmotif]] consisting of weaponry and true supplication to the Divine.<ref name=":8" /> Meanwhile, ''Chandi'' refers to ''Kaal'' (temporality) rather than ''Akaal'' (eternality), it can also be interpreted as referring to [[Sikh feminism|female-empowerment]], and the [[Trimurti|creative, preservative, and destructive powers]], thus responsible for the tricks of rituals (''[[tantra]]''), supernaturality (''[[siddhi]]''), and hypocrisy (''pakhand'').<ref name=":8" />
+The first chapter contains praise and invocations to various ''[[devi]]s'' (goddesses).<ref name=":0" /> The second chapter covers [[Vishnu]] as an incarnation of the supreme God.<ref name=":0" /> Chapter five, which is also the longest chapter,<ref name=":3" /> concludes that the various gods and goddesses mentioned formerly are incarnations of ''Sarabloh'' (literally meaning "all-iron"), which itself is an incarnation of ''[[Mahakala|Mahakal]]'', a term used by Guru Gobind Singh to refer to the all-mighty divine being.<ref name=":0" />
+==== Chapter One ====
+The first chapter, or ''Pahila Adhiya'' ({{Langx|pa|ਪਹਿਲਾ ਅਧਯਾਯ|lit=First chapter|translit=Pahilā adhayāya|label=[[Gurmukhi]]}}), contains praises toward ''Maha Maya'' and ''Maha Kala''.<ref name=":6" /> The Indic [[Hindu deities|demi-gods]] (''devte'') lose a battle to demons, and request the devi, Chandi, to assist them.<ref name=":6" /> Chandi then defeats the demoniacal army and their leader, Bhimnad.<ref name=":6" />
+==== Chapter Two ====
+In the second chapter, or ''Duja Adhiya'' ({{Langx|pa|ਦੂਜਾ ਅਧਯਾਯ|lit=Second chapter|translit=Dūjā adhayāya|label=[[Gurmukhi]]}}), the wife of the defeated Bhimnad commits [[Sati (practice)|sati]].<ref name=":6" /> Bhimnad's brother, Brijnad, prepares for revenge by starting another war against the demi-gods.<ref name=":6" /> The deity Indra writes letters to all the demi-gods asking for their help in the upcoming war.<ref name=":6" />
+==== Chapter Three ====
+In the third chapter, or ''Tija Adhiya'' ({{Langx|pa|ਤੀਜਾ ਅਧਯਾਯ|lit=Third chapter|translit=Tījā adhayāya|label=[[Gurmukhi]]}}), the demons are winning against the demi-gods, thus Vishnu sends [[Narada]] to serve as their representative to Brijnad.<ref name=":6" /> However, Brijnad would not negotiate and hostilities resumed.<ref name=":6" /> In the beginning of the unsuing battle, eleven armies of Brijnad that were on-foot were destroyed.<ref name=":6" />
+==== Chapter Four ====
+In the fourth chapter, or ''Cautha Adhiya'' ({{Langx|pa|ਚੌਥਾ ਅਧਯਾਯ|lit=Fourth chapter|translit=Cauthā adhayāya|label=[[Gurmukhi]]}}), a great battle is being waged.<ref name=":6" /> Vishnu gives ''[[Amrita|amrit]]'' (ambrosial nectar) to the demi-gods, reinvigorating them.<ref name=":6" /> Indra captures the demons, yet Brijnad gains the upper-hand and attains victory in the battle, with Indra being captured by the demonic force.<ref name=":6" />
+==== Chapter Five ====
+In the fifth chapter, or ''Panjva Adhiya'' ({{Langx|pa|ਪੰਜਵਾ ਅਧਯਾਯ|lit=Fifth chapter|translit=Pajavā adhayāya|label=[[Gurmukhi]]}}), the aftermath of the demi-gods losing to the demons results in the demi-gods appealing to [[Akal Purakh]] for divine help.<ref name=":6" /> Thus, Akal Purakh incarnates as ''Sarbloh Avtar'' ("all-iron incarnation").<ref name=":6" /> The demi-god Ganesha is appointed as Sarbloh Avtar's ambassador to Brijnad.<ref name=":6" /> However, Brijnad does not listen to Ganesha and wages another war.<ref name=":6" /> The demi-gods team-up with Sarbloh Avtar against the Indic demons.<ref name=":6" /> The demons and Brijnad are then "immersed in bliss" after attainting ''[[Darshan (Indian religions)|darshan]]'' (auspicious sight) of Sarbloh Avtar, with Brijnad praising Sarbloh Avtar.<ref name=":6" /> Sarbloh Avtar then takes on a terrifying form and annihilates all of the demons, including Brijnad in a final battle.<ref name=":6" />
+In the chapter, the Sarbloh Avtar is revealed at [[Jagannath Puri]] in [[Odisha]].<ref name=":8" /> The traditional Trimurti (Brahma, Vishnu, and Shiva) are described as bowing to Sarbloh Avtar, as does the entire Universe.<ref name=":8" /> 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.<ref name=":8" /> In the concluding sections, verses dicussing the importance of the Waheguru [[Mantra|Mantar]], the [[Khalsa]], the [[Guru Gaddi|Gur-Gaddi]], can be found, with a section praising Guru Nanak.<ref name=":8" />
+==== Appendment on Vishnu's Avatars ====
+After the conclusion of the fifth chapter, there is another section narrating incarnations of Vishnu.<ref name=":6" /> A list of the avatars of Vishnu discussed in this part includes the following:<ref name=":6" />
+* [[Matsya|Mach Avtar]] – fish incarnation<ref name=":6" />
+* [[Kurma|Kach Avtar]] – tortoise incarnation<ref name=":6" />
+* [[Varaha|Barhā Avtar]] – wild-boar incarnation<ref name=":6" />
+* [[Narasimha|Nar Singh Avtar]] – half-man and half-lion incarnation<ref name=":6" />
+* [[Parashurama|Purshraam Avtar]] – Parashurama<ref name=":6" />
+* [[Rama|Ram Avtar]], called 'Bīj Ramaein' – Rama<ref name=":6" />
+* [[Krishna|Krishan Avtar]], called "Dasam Sakand" (tenth chapter of [[Bhagavata Purana|Bhagvad Purana]]) – Krishna<ref name=":6" />
+=== Themes ===
+[[File:Detail of a page of a manuscript of the Sarbloh Granth showing verses of the Akal Ustat composition.jpg|thumb|Detail of a page of a manuscript of the Sarbloh Granth showing verses of the ''[[Akal Ustat]]'' composition]]
+The scripture deals largely on the [[Dharamyudh (Sikhism)|art of warfare]] from a Sikh perspective.<ref name=":5">{{cite book |last1=Nihang |first1=Nidar Singh |title=In the master's presence : the Sikhs of Hazoor Sahib |date=2008 |publisher=Kashi House |isbn=9780956016805 |location=London |page=33}}</ref> Within the scripture is contained the ''Das grāhī-Das tiāgī'' (ten virtues to hold – ten vices to renounce) for the Khalsa, as narrated by Guru Gobind Singh.<ref name=":5" /> All the [[Names of God in Sikhism|names]] employed by Guru Gobind Singh in the ''[[Jaap Sahib]]'' to describe the divine find mention in the Sarbloh Granth.<ref name=":4" /> The scripture promotes the idea that the ''[[Waheguru]] mantar'' ([[mantra]]) is the only one capable of shedding ''[[haumai]]'' (ego) if chanted.<ref>{{Cite book |last=Singha |first=H. S. |title=The encyclopedia of Sikhism (over 1000 entries) |date=2000 |publisher=Hemkunt Publishers |isbn=81-7010-301-0 |location=New Delhi |pages=104 |oclc=243621542 |quote=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.'}}</ref><ref name=":4" />
+==== Indic mythological wars ====
+[[File:Manuscript of the Sarbloh Granth, attributed to Bhai Daya Singh.png|thumb|Manuscript of the Sarbloh Granth, attributed to Bhai Daya Singh]]
+The work contains stories related to [[Hindu mythology|Indian mythology]], specifically the [[Hindu mythological wars|battles between gods and goddesses against demonic forces of evil]].<ref>{{Cite book |last=Niraṅkārī |first=Māna Siṅgha |title=Sikhism, a perspective |date=2008 |publisher=Unistar Books |others=Neelam Man Singh Chowdhry |isbn=978-81-7142-621-8 |location=Chandigarh |pages=119 |oclc=289070938}}</ref> The plot of the book is very similar to the ''[[Chandi Charitar Ukti Bilas|Chandi Charitar]]'' stories found within the Dasam Granth.<ref name=":0" /> Some [[Hindu deities|Indic deities]] mentioned in the composition are [[Lakshmi]], [[Bhavani]], Durga, Jvala, Kali (Kalika), Chandi, Hari, Gopal, Vishnu, Shiva, Brahma, and Indra.<ref name=":0" /> Indic demons, such as Bhiminad and Viryanad, are also involved in the text's story-line.<ref name=":0" /> 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.<ref name=":022" /> 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 [[Bachitra Natak#Bachittar Natak Granth|Bachittar Natak Granth]], which is part of the Dasam Granth collection of texts.<ref name=":32" />
+==== Khalsa Panth ====
+The scripture discusses the Sikh concept of the ''Khalsa'' in-depth and in-detail.<ref name=":32" /> 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.<ref>{{Cite book |last=Singh |first=Jagraj |title=A complete guide to Sikhism |date=2009 |publisher=Unistar Books |isbn=978-81-7142-754-3 |location=Chandigarh, India |pages=64 |oclc=319683249}}</ref><ref>{{Cite book |last=Gandhi |first=Surjit Singh |title=History of Sikh gurus retold |date=2007 |publisher=Atlantic Publishers & Distributors |isbn=978-81-269-0859-2 |volume=2 |location=New Delhi |pages=800–801 |oclc=190873070}}</ref> 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.<ref>{{Cite book |last=Guranāma Kaura |title=Studies in Sikhism : its institutions and its scripture in global context |date=2013 |isbn=978-93-5113-018-5 |location=Chandigarh |pages=43 |oclc=840597999}}</ref> Furthermore, the concept of "[[Raj Karega Khalsa|''Khalsa Raj'']]" ('Khalsa-rule') is presented in the text.<ref name=":32" /> Furthermore, the text presents a concise history of the [[Sikh gurus|ten human gurus]] of Sikhism.<ref name=":32" /> The Sarbloh Granth narrates that the [[Guru Gaddi|guruship]] was passed by Guru Gobind Singh not only on the Guru Granth Sahib, but also the Guru Khalsa Panth.<ref name=":4" /> It also goes over the purpose, duties, and responsibilities of the [[Khalsa|Khalsa Panth]], describing the Khalsa as an "army of God".<ref>{{Cite book |last=Singh |first=Kharak |title=Guru Granth-Guru Panth |publisher=Institute of Sikh Studies |year=2004 |location=Chandigarh, India |pages=21}}</ref> The scripture further states the qualities that members of the Khalsa must possess, such as high moral standards, fervently spiritual, and heroic.<ref>{{Cite book |title=The encyclopaedia of Sikhism |date=1992–1998 |publisher=Punjabi University |others=Harbans Singh |isbn=0-8364-2883-8 |volume=2 |location=Patiala |pages=474 |oclc=29703420}}</ref> According to Trilochan Singh, all of the [[The Five Ks|5Ks]] are mentioned in the text, however [[Jaswant Singh Neki]] states only three of them are mentioned.<ref>{{Cite book |last=Murphy |first=Anne |title=The materiality of the past : history and representation in Sikh tradition |date=2012 |isbn=978-0-19-991627-6 |location=New York |pages=58 |oclc=864902695}}</ref>
+According to Hazura Singh in his commentary on the scripture, the Khalsa is the liberated form of ''[[Nirankar]]'' (''Prāpati Niraṅkarī sivrūp mahānaṅ''), not of the Indic deity [[Shiva]], as some [[Sanatan Sikh|Sanatanist]] revivalists interpret.<ref name=":4" />
+===== Khalsa Mahima within the Sarbloh Granth =====
+[[Khalsa Mahima]] is present in this granth.<ref>{{Cite book |last=McLeod |first=W. H. |title=Sikhs of the Khalsa : a history of the Khalsa rahit |date=2003 |publisher=Oxford University Press |isbn=0-19-565916-3 |location=New Delhi |pages=138, 325, 431 |oclc=51545471}}</ref><ref name=":1" /><ref>{{cite book |last=Singh |first=Janak |title=World Religions and the New Era of Science |date=Jul 22, 2010 |publisher=Xlibris Corporation}}</ref>{{Self-published inline|certain=yes|date=January 2018}} The Khalsa Mahima is a short-hymn by Guru Gobind Singh.<ref name=":1">{{Cite book |last=Singh |first=Nikky-Guninder Kaur |title=The birth of the Khalsa : a feminist re-memory of Sikh identity |date=2005 |publisher=State University of New York Press |isbn=1-4237-4852-2 |location=Albany |pages=xxiv |oclc=63161582}}</ref>
+{{Blockquote|text="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"|author=Guru Gobind Singh (claimed)|title=Sarbloh Granth|source=page 531<ref name="Sanbun Publishers">{{cite book |last1=Dhanoa |first1=Surain Singh |title=Raj Karega Khalsa: Articles on Sikh Religion and Politics - A Gurbani Perspective |date=2005 |publisher=Sanbun Publishers |page=76}}</ref>}}
+[[File:Beginning verses of the Khalsa Mehima from a 1878 CE Sarbloh Granth Manuscript.png|thumb|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.<ref name="Sanbun Publishers">{{cite book |last1=Dhanoa |first1=Surain Singh |title=Raj Karega Khalsa: Articles on Sikh Religion and Politics - A Gurbani Perspective |date=2005 |publisher=Sanbun Publishers |page=76}}</ref><ref>{{Cite book |last=Preetam |first=Singh |title=Baisakhi of the Khalsa Panth |publisher=Hemkunt Press |year=2003 |isbn=9788170103271 |pages=33}}</ref>
+A translation of the verses is as follows:<ref name=":4" />
+{{Verse translation|Ātam ras jo jānahī so hai Khālsā dev. Prabh mai mo mai tās mai raṅchak nāhin bhev.<br>Khālsā mero rūp hai khās. Khālse meṅ hau karo niwās.<br>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.<br>The Khalsa is my special form. I reside in the Khalsa.<br>Khalsa is God’s own legion. The Khalsa is manifest due to the Supreme-Soul’s own wish.|head1=Sarbloh Granth|attr1=Guru Gobind SIngh|attr2=Kamalroop Singh}}
+=== Language ===
+The work is primarily in [[Braj Bhasha|Braj]] with influences of other languages as well, making it challenging for readers to comprehend.<ref name=":3" /> Other languages found in the scripture include Sanskrit, Arabic, Urdu, Hindi, Punjabi, Pashto, Persian, and others.<ref name=":8" />
+=== Musicology ===
+Similar to the Guru Granth Sahib, the verses found within the Sarbloh Granth are set to [[Indian classical music|Indic classical music]], known as ''[[Sikh music|gurmat sangeet]]'', specifically ''[[Raga|raags]]'' and ''[[Chhand|chhands]]''. 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 17 ''[[Tala (music)|taals]]'').<ref name=":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.<ref name="smpooran" /><ref name=":2" /> The existing commentary was published by [[Akali Santa Singh|Santa Singh]] of the Budha Dal, an organization of Nihangs.<ref>{{Cite book |last=Fenech |first=Louis E. |title=The Cherished Five in Sikh history |date=2021 |isbn=978-0-19-753287-4 |location=New York |pages=184 |chapter=Notes |oclc=1157751641}}</ref><ref name=":1" /> Another commentary of the work by Giani Naurang Singh is also extant.<ref>{{Cite book |last1=Malhotra |first1=Anshu |title=Punjab Reconsidered: History, Culture, and Practice |last2=Mir |first2=Farina |publisher=Oxford University Press |year=2012 |isbn=9780199088775}}</ref> An annotated edition (''[[Steek (Sikh literature)|ṭīkā]]''; commentary) 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.<ref name=":32" /> 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).<ref name=":4" /> Jathedar Joginder Singh 'Muni' wrote a description of the traditional exegesis (''[[Katha (storytelling format)#In Sikhism|kathā]]'') of the Sarbloh Granth at Hazur Sahib in his work ''Hazūrī Maryādā Prabodh''.<ref name=":4" />
+== Printing ==
+In 1925, [[Akali Kaur Singh Nihang|Akali Kaur Singh]] wrote that there were only around ten manuscripts of the Sarbloh Granth scattered in private collections across India.<ref name=":4" /> He urged that a wealthy or royal Sikh should take up the cause of printing the scripture.<ref name=":4" /> The mass-printing of the scripture was finally printed undertaken by [[Akali Santa Singh|Santa Singh]] of the Budha Dal.<ref name=":4" />
+Printing of the Sarbloh Granth is carried out by the Chatar Singh Jiwan Singh printing house based in Amritsar for distribution to Nihang-operated [[Gurdwara|gurdwaras]].<ref name=":32" /> The standard, printed edition contains 1216 pages.<ref name=":32" />
+== Translation ==
+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.<ref name=":6" /><ref name=":7">{{Cite web |last=Singh |first=Kamalroop |date=June 2025 |title=Sarbloh Granth Sahib |url=https://www.kamalroop.com/sarbloh-granth-sahib |access-date=6 June 2025 |website=kamalroop.com}}</ref> Translations of select verses can be found on ''Manglacharan.com''.<ref name=":6" />
+The first English translation of the Sarbloh Granth by Kamalroop Singh was published and released online on 6 June 2025.<ref name=":7" /> Kamalroop Singh first encountered the Sarbloh Granth in circa 2005 in the form of the handwritten manuscript housed at [[Mai Bhago|Mai Bhago's]] ''chhauni''.<ref name=":7" /> After coming across the scripture, he had a desire to share it with the wider Sikh community in an accessible English translation.<ref name=":7" /> However, he struggled early-on with textual variations of the scripture, unreliable OCR technology, and a lack of a standardized unicode for Gurmukhi.<ref name=":7" /> 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.<ref name=":7" /> Kamalroop Singh utilized original manuscripts, published commentaries, Braj, Sanskrit, and Punjabi dictionaries, readers, linguistic workers, and grammar-books, to prepare the transliteration and translation.<ref name=":7" /> After years of work, an English translation accompanying a transliteration of the scripture was prepared.<ref name=":7" />
 ==See also==
 * [[Guru Granth Sahib]]
 * [[Dasam Granth]]
 * [[Sikhism]]
 * [[Sikh gurus]]
+* [[Dharamyudh (Sikhism)|Dharamyudh]]
+* [[Khalsa Fauj]]
+* [[Raj Karega Khalsa]]
+== Notes ==
+{{Reflist|group=note}}
 ==References==
 {{Reflist}}
+== Further reading ==
+=== English translation ===
+* {{Cite book |last=Singh |first=Kamalroop |url=https://www.kamalroop.com/_files/ugd/5688b9_6825c480cb814dd28ef056f2570f661c.pdf |title=Sri Sarbloh Granth Sahib Ji: Composed by Guru Gobind Singh |year=2025 |edition=1st}}
 {{Guru Gobind Singh}}
 [[Category:Sikh scripture]]
-[[Category:Sikh terminology]]
-{{Sikhism-stub}}

v t e ☬ Guru Gobind Singh ☬
Family	Guru Tegh Bahadur, Mata Gujri Mata Jito, Mata Sundari, Mata Sahib Kaur Jujhar Singh, Zorawar Singh, Fateh Singh, Ajit Singh
The Leader	Khalsa Panj Pyare Guru Maneyo Granth The Five Ks
The Soldier	Battle of Bhangani,(1688) Battle of Nadaun,(1687) Battle of Guler (1696), First Battle of Anandpur,(1700) Battle of Anandpur Sahib (1701), Battle of Nirmohgarh (1702), Battle of Basoli (1702) Battle of Anandpur (1704) Battle of Chamkaur (1704) Battle of Bichhora Sahib, Battle of Muktsar.
The Saint	Template:Dasven Padshah Da Granth
Associates	Banda Bahadur Mata Bhag Kaur Bhai Kanhaiya Bhai Mani Singh Bhai Nand Lal Pir Budhu Shah
Opponents	Aurangzeb, Wazir Khan Jamshed Khan and Wasil Beg
Places	Patna Anandpur Sahib Muktsar Sahib Chamkaur List of places named after Guru Gobind Singh
Gurudwaras	Takht Sri Keshgarh Sahib Takht Sri Hazur Sahib Takht Sri Patna Sahib Nada Sahib
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