Sarbloh Granth
The Sarbloh Granth or Sarabloh Granth, also called Manglacharan Puran or Sri Manglacharan Ji, is a voluminous scripture, composed of more than 6,500 poetic stanzas. It is traditionally attributed as being the work of Guru Gobind Singh, the tenth Sikh guru. Scholars, on the other hand, attribute the work to after the Guru's death, being authored by an unknown poet. The work is mostly revered by the Nihang sect.
History
Traditional narrative
As per the traditions of the Nihang Sikhs, the Sarbloh Granth was written at the Sarbloh Bunga at Takht Abachal Nagar, Hazur Sahib in Nanded, India. 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. It is further believed that Banda Singh Bahadur heard the last verses of the work. It is claimed that the Sanskrit sutras the Sarbloh Granth is based on is still kept in a private familial collection.Authorship
Very little can be ascertained regarding the authorship, compilation, or nature of the contents within the scripture. There is a high degree of controversy among various scholars on the issue of the authorship of the Granth. 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.
- 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.
- According to Santa Singh Nihang, Sarabloh Granth was written by Guru Gobind Singh and was completed in Nanded.
- 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.
Gurinder Singh Mann argues that the Sarbloh Granth was produced within the courtly setting of Anandpur in the late 17th-century by various courtly poets.
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. 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. Also, the text makes mention of a work composed in 1719, much after the death of the Guru. 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.
Manuscripts
Gurinder Singh Mann claims to have come across a manuscript of the scripture that dates to the late 17th-century, specifically the year 1698. Additionally, Harnam Das Udasi claims to have encountered a manuscript of the scripture that bears the same date for its year of compilation, 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. 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. 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. However, the second manuscript's pagination begins with folio 351 and ends with folio 747. All together, three early manuscripts of the scripture bear their year 1698. 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. 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." 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.According to Kamalroop Singh, there are a number of early manuscripts of the Sarbloh Granth dating to the late 17th and 18th centuries. 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.
List of earliest manuscripts
Kamalroop Singh lists manuscripts of the Sarbloh Granth with a 1698 CE colophon as follows:- Nabho Katho vālī bīṛ at Hazur Sahib, which bears a colophon of 1698. This manuscript was studied by Harnam Singh Udasi.
- A manuscript kept at the Chhauṇī of Mata Sahib Kaur
- A manuscript is preserved by the Udasi Sampradāvāṅ at Bhankandi
- A manuscript held at Muktsar Sahib
Present
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. Nihang Sikhs place the Sarbloh Granth on the left-side of the Guru Granth Sahib in their public worship arrangement.Structure and contents
Sarbloh Granth is separated into 5 chapters known as adhiyas. There are 4,361 padd in-total across the five chapters. The scripture itself is 1665 pages in-length total and comprises three volumes. A printed version released by Santa Singh is 862 pages in-length. At the end of the five chapters is an appendment containing information on Vishnu's incarnations.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 to engrain the Sant-Sipahi teaching of Sikhism. The Indic deities are chronologically described as being manifestations of the hukam 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. 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. 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. Meanwhile, Chandi refers to Kaal rather than Akaal, it can also be interpreted as referring to female-empowerment, and the creative, preservative, and destructive powers, thus responsible for the tricks of rituals, supernaturality, and hypocrisy.
The first chapter contains praise and invocations to various devis. The second chapter covers Vishnu as an incarnation of the supreme God. Chapter five, which is also the longest chapter, concludes that the various gods and goddesses mentioned formerly are incarnations of Sarabloh, which itself is an incarnation of Mahakal, a term used by Guru Gobind Singh to refer to the all-mighty divine being.
Chapter One
The first chapter, or Pahila Adhiya, contains praises toward Maha Maya and Maha Kala. The Indic demi-gods lose a battle to demons, and request the devi, Chandi, to assist them. Chandi then defeats the demoniacal army and their leader, Bhimnad.Chapter Two
In the second chapter, or Duja Adhiya, the wife of the defeated Bhimnad commits sati. Bhimnad's brother, Brijnad, prepares for revenge by starting another war against the demi-gods. The deity Indra writes letters to all the demi-gods asking for their help in the upcoming war.Chapter Three
In the third chapter, or Tija Adhiya, the demons are winning against the demi-gods, thus Vishnu sends Narada to serve as their representative to Brijnad. However, Brijnad would not negotiate and hostilities resumed. In the beginning of the unsuing battle, eleven armies of Brijnad that were on-foot were destroyed.Chapter Four
In the fourth chapter, or Cautha Adhiya, a great battle is being waged. Vishnu gives amrit to the demi-gods, reinvigorating them. Indra captures the demons, yet Brijnad gains the upper-hand and attains victory in the battle, with Indra being captured by the demonic force.Chapter Five
In the fifth chapter, or Panjva Adhiya, the aftermath of the demi-gods losing to the demons results in the demi-gods appealing to Akal Purakh for divine help. Thus, Akal Purakh incarnates as Sarbloh Avtar. The demi-god Ganesha is appointed as Sarbloh Avtar's ambassador to Brijnad. However, Brijnad does not listen to Ganesha and wages another war. The demi-gods team-up with Sarbloh Avtar against the Indic demons. The demons and Brijnad are then "immersed in bliss" after attainting darshan of Sarbloh Avtar, with Brijnad praising Sarbloh Avtar. Sarbloh Avtar then takes on a terrifying form and annihilates all of the demons, including Brijnad in a final battle.In the chapter, the Sarbloh Avtar is revealed at Jagannath Puri in Odisha. The traditional Trimurti are described as bowing to Sarbloh Avtar, as does the entire Universe. 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. 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.