when was sarbloh granth written?

[drawrof]

I was reading the updesh on satnaam mantar.

guru gobind singh states that guru granth sahib has everything from guru nanak to guru tegh bahadur, and then the discussion of the khalsa panth being guru is also mentioned.

my question, when was this written pg. 494 of the edition printed by jathedar santa singh.... was this shabad written by guru gobind singh in nander? was this written ahead of time, in which case (when was gurgaddi divas)?

am I clear?

[sikh_fauge]

no. every time i think im catching up with u, ur ras claat jets off.

kach dha galaas

[Guest Sardar Moderator Singh]

Forward-Backwards,

I cannot personally provide you with dates for the Sarabloh Granth as I know little about it, however Shaka Nyori has mentioned a 1698 Bir having been found, perhaps he could enlighten us further on this point.

Regarding the Khalsa initiation in Sarabloh Parkash, I have spoken to some who feel this was written in advance of the events and hence forms a prophercy, again perhaps others could enlighten us on this front.

[Guest Sardar Moderator Singh]

http://www.sarbloh.info/htmls/sarbloh_adi.html

Sarbloh Guru Durbar is the third great scripture worshipped in Akali Nihang Dals (armies). Whereas extensive works have been written on Adi Guru Durbar and to some extent on Dasam Guru Durbar, one will find hardly anything on Sarbloh Guru Durbar.

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

Whereas the Adi Guru Durbar and Dasam Guru Durbar could be publicly seen at Sikh Temples, Sarbloh Guru Durbar was always kept within the Akali Nihang Dals as a secret text.

Didar Singh Khjal in his teacher, Baba Thakur Singh, wrote a sanctioned book that speaks of Akali 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.’

(‘Etehas Dam Dmi Taksal Sankhep', Pa.54)

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

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

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

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

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

Akali Nihang Singhs, Nirmalas, Udhasis and Seva Panthis all traditionally acknowledge Sarbloh Guru Durbar as Gurbani (writings) of Dasam Patsha (Tenth King Akali Nihang Guru Gobind Singh ji).

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

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 Guru Durbar).

He prepared a transliteration of the Sarbloh Guru Durbar which the Budha 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 Budha 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 Guru Durbar. 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 Budha Dal printing presswould make available a copy of Sarbloh Guru Granth.

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

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

Questions arising from the above account:-

1. If the Sarabloh Granth is indeed a ‘secret’ text as stipulated (i.e. ‘gupt’) and this is the maryada under which Guru Gobind Singh, its author presented it to the Buddha Dal (who according to the websites are the ‘original khalsa’ and hence have direct parampara from Guru Sahib), why then did this text have to be presented to the Dal by an Udasi? Surely, the Akali Nihang Singh Khalsa must have had this text within their own hands on account of their parampara?

2. If this is indeed a ‘gupt’ text as per the maryada within the Buddha Dal, this is presumably what Guru Sahib had intended all along (otherwise he would have presented it formally to the Sikhs as he did with the Adi Sri Guru Granth Sahib or at least presented the shabds from it openly as he had done with the Dasam Granth Sahib prior to its compilation). Hence, on what authority has Akali Nihang Baba Santa Singh deemed it acceptable to release this information publicly when accordingly to Buddha Dal’s own maryada this is a ‘gupt’ text?

3. Finally there is no account of the Sarbloh Granth ever being parkashed in any Gurdwara not even Hazoor Sahib (where alongside Patna Sahib, dual parkash of Adi and Dasam Guru Granth Sahibs are held), mainly on account of its unavailabilty. Yet the Buddha Dal maintain this is a puratan/sanatan maryada and have now begun to do public parkash of this Granth as well –is this not more a ‘naveen’ maryada than a ‘puratan’ maryada?

[Narsingha]

I guess those are 3 questions you can ask on Monday...

[g_singh]

Waheguru Ji Ka Khalsa

Waheguru Ji Ki Fateh!

I have a few questions too relating to some of the things touched in this post... i am unable to attend the Snatan Sikhi talks so il just ask them on here..

Guru Ji whom gave the Khalsa Panth everything, would not keep a text that they have written secret. If Guru Gobind Singh Ji had written or wanted Sarbloh Granth as 'Guru', they would have shared it with the entire panth. Do u not agree? Rather than just the Nihangs.

Secondly i dont even know how people consider Dasam Granth and Sarbloh Granth as Guru.. It is a known fact that Dasam Granth was compiled after Guru Gobind Singh Ji, so how could have Guru Gobind Singh Ji given it Gurgaddi? If Guru Ji wanted Dasam Granth to be Guru they would have compiled it themselves and given us the hukam. I belive the Bani of the Dasam Granth is much of Guru Gobind Singh Ji, but we cannot give Dasam Granth, "Guru", status cos Guru Gobind Singh Ji appointed Guru Granth Sahib Ji alone as Guru.

Another point is the factor people telling me Singhs needed Sarbloh and Dasam Granth for "Bir Ras" to be able to fight. During Guru Hargobind Ji's time, Sikhs had a few battles where they were vastly outnumbered, but they still won the battles.

Hope i havent offended anyone.

Waheguru Ji Ka Khalsa

Waheguru Ji Ki Fateh!

[drawrof]

very good questions,

here is what I have either read or been told (meaning heard from many). The udasi who actually collected and brought forth a version of the sarab loh granth forth to santa singh (who should have one as it is part of the "gupt" khazaana that the buddha dal claim to have..I haven't seen it, hence I say claim.) was actually a nihang singh who became an udasi later.

a nirmala scholar I spoke to believes that certain parts of the sarab loh granth (Apart from the usually cited ones. ie. khalsa mero roop hai khaas) are very authentic as there is tracability to some of the stories and explanations to people and places of the past. Other parts are in question due to diction, grammar, and anachronisms in "words".

The panth can decide at any given time what the "hukam" is. This is more than evident with dasam and guru granth sahib having prakaash together. Historically, I have not come across any evidence stating that even a gutka, or a pothi of guru gobind singh's baani was put beside guru granth sahib ji (which is definitely his baani as welll...but I stated the above in more laymen terms).

How the panth decides on whether a new addition, or another granth should be prakash..is a question. I am not sure if it requires a gurmatta...in this day and age that might be proven difficult.

[Arsh1469]

Was listening to Sant Jagjit Singh Ji Q&A and he says Sarbloh Granth was created so the Sangat could have Bir Rass.