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Singh97

Translation Of Sarbloh Granth

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Does anyone know where the english translation is available? And if someone could briefly explain the Granth, that would be great.

WJKK WJKF

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Along with Guru Granth Sahib and Dasam Granth the Khalsa has one more Granth, Sarbloh Granth or the all iron* Granth. Sarbloh is a fitting name for the Granth as this age, which we live in today, is known as "Kal-yug" (the dark age) and also the Sarbloh age. Especially due to its heavy reliance on metals. The history of the Granth is spaced over a period ranging from "Sat-yug" (age of truth) to our present age. The creation of the Granth began in Sat-yug at Nanded where Hazoor Sahib is located today. Oral tradition states that Sanyasi Brahma-Anand in Sat-yug lived at Nanded and compiled the Granth after the events which he saw during his Bhagti. As he was leaving his physical form his nine disciples asked him for mukti or liberation. Brahma-Anand told them that even though he was liberated he could not grant liberation, only Guru Nanak Dev Ji could do that. Yet maharaj's time was very distant. He would only be manifested in Kal-yug. He told his nine disciples that when Guru Nanak Dev Ji came in his tenth form (Guru Gobind Singh Ji) only then would they receive liberation. When the disciples asked how they would identify Guru maharaj, Brahma-Anand gave them his gutka and did ardass that when Guru Gobind Singh Ji came in Kal-yug he should ask for the gutka until then all nine would not be affected death or any other worldly matter. Hence maharaj met the nine in Kal-yug at Nanded, received the gutka from them and granted them liberation. To this gutka he added his own compositions and it was this which became Sri Sarbloh Granth.

Many Gursikhs and Udasi scholars have undertaken an extensive study of the Granth and concluded it is from the hands of Guru Gobind Singh Ji. However it may contain verses from other poets similar to Bhatt Bani in Gurbani. Sarbloh in this case is being used as a name for the lord.

Not only is the Granth in praise of the power of the lord it also includes references to the present form of the Khalsa. It boldly answers the doubts raised on the 5 Kakkars today.

Sri Sarbloh Granth Tika, Second Volume, page 495
ਸ੍ਰੀ ਸਰਬਲੋਹ ਗ੍ਰੰਥ ਟੀਕਾ, ਭਾਗ ਦੂਜਾ, ੪੯੫

ਅਕਾਲ ਪੁਰਖ ਕੀ ਆਗਯਾ ਪਾਇ, ਪ੍ਰਗਟਿ ਭਯੋ ਰੂਪ ਮੁਨਿਵਰ ਕੋ ॥
By the command of Akal Purkh, [the Khalsa was created] with the form of [sacred] Muni's.*

*Ascetics.

ਜਟਾ ਜੂਟ ਨਖ ਸਿਖ ਕਰ ਪਾਵਨ, ਭਗਤ ਸੂਰ ਦ੍ਵ ਰੂਪ ਨਰਵਰ ਕੋ ॥
With the long hair from the topnot to the nail of the toe, like a Muni, and the form of both a devoted worshipper [bhagat] and warrior [soor].

ਚਕ੍ਰਵੈ-ਪਦ ਦਾਤ ਧੁਰਿ ਪਾਯੋ, ਧਰਮਰਾਜ ਭੁੰਚਤਿ ਗਿਰਿਵਰ ਕੋ ॥
The 'Chakarvarti Raj' [Kingdom which is victorious wherever the Army is present] has been given by the Lord, not even Dharamraj has been given such a high status

ਉਦਯ ਅਸਤ ਸਾਮੁਦ੍ਰ ਪ੍ਰਯੰਤੰ, ਅਬਿਚਲ ਰਾਜ ਮਿਲਯੋ ਸੁਰਪੁਰ ਕੋ ॥੪॥
From where the sun rises to where it sets, across all the oceans, [The Khalsa] has received the timeless Raj [kingdom] from Sachkhand

ਪੰਥ ਖਾਲਸਾ ਭਯੋ ਪੁਨੀਤਾ, ਪ੍ਰਭੁ ਆਗਯਾ ਕਰਿ ਉਦਿਤ-ਭਏ॥
The Panth Khalsa has been created Pure, under the permission of the Lord, [the Khalsa] is shining bright [of purity]

ਮਿਟਯੋ ਦ੍ਵੈਤ ਸੰਜੁਗਤਿ ਉਪਾਧਿਨਿ ਅਸੁਰ ਮਲੇਛਨ ਮੂਲ ਗਏ॥
Duality [in the mind] was destroyed, they attained the highest position and became One [with the Lord], the root of their bad *[asur malech] qualities were destroyed.

*Asur [demons] Malech [invaders] can also refer to the Turks at the time who were destroyed by the Khalsa. Or an enemy/opponent that is prevalent today and is attacking the Khalsa or the weak and the poor. Many translate this to be cow-killers. Cow in Gurmat is a symbol for the defenseless, not the beast itself.

ਧਰਮ ਪੰਥ ਖਾਲਸਾ ਪ੍ਰਚੁਰ-ਭਯੋ, ਸਤਿ ਸ਼ਿਵੰ ਪੁਨਯ ਰੂਪ ਜਏ ॥
The manifestation of Panth Khalsa's Dharam [was created], they are the form of truth, liberation and purity.

ਕਛ, ਕੇਸ, ਕ੍ਰਿਪਾਨਨ ਮੁਦ੍ਰਿਤ, ਗੁਰ ਭਗਤਾ ਰਾਮਦਾਸ ਭਏ॥੫॥
Kach, Kesh, and Kirpan – these three signs made followers of the Guru the servants [also] of the Lord

ਕਾਲ ਉਪਾਸਕ ਛਤ੍ਰਿਯ ਧਰਮਾ, ਰਣ ਕਟਿ ਕਸਿ ਪ੍ਰਧਾਨ ਅਏ॥
Worshipers of Death and followers of the Kshatriya way*, wearing a waistband [kamarkasa] they [the Khalsa] are the supreme warriors.

*The way of the TRUE warrior as ordained by Guru maharaj. Not the Hindu warrior caste.

It is said that while the panth respected and recited from Guru Granth Sahib Ji, Dasam Granth and Sarbloh Granth it was in "Chardi-Kala" (or high spirits). However with the advance of the British and an all out attack by Brahminical forces the Dasam Granth and Sarbloh Granth were slowly forgotten and hence the Khalsa lost it's source of "Bir-Rass" or warrior spirit.

The Granth is divided into five chapters. It notes the power of Akal Purakh and how he created demons to remind the Gods and Goddesses of their status and place in the religious hierarchy, with him God being at the top.

‘In the time of Satjug in order to humble the Devte (God inclined beings), Akaal Purakh (the Timeless being) created a mighty demon called Brijnath who defeated the Devte and became ruler of the three worlds. Listening to the plea of the Devte, Akaal Purakh came to the earth as Sarbloh Avtar to defeat Brijnath. Sarboh (pure metal) serves as a reminder of this great symbolic event and purifies the mind, body and soul. For this reason its properties and practical application plays an important part of the Khalsa’s traditions .’

(Nihang Sher Singh, Audio Recording June 2009).

Five chapters of the Granth:

Chapter One:
This chapter contains the praises of Akal-Purakh and his shakti. It also starts of the tale of the Gods and Goddesses and their foes, the demons. On seeing the rise of the demons all the gods and goddesses run under the protection of Chandi, for it was she who had defeated the demon Bhimnad.

Chapter Two:
Waheguru has created Bhimnad and his brother Brijnath. Bhimnad's wife over the defeat of her husband prepares to become a sati, while Brijnath prepares for war against the Gods and Goddesses.

Chapter Three:
The demons inflict a smashing defeat on their opponents. Vishnu sends as his ambassador, Narad to negotiate with Brijnath. The latter however is in no mode to listen. Especially since in the beginning of the battle he lost 11 infantry armies.

Chapter Four:
A massive battle starts in which Vishnu gives amrita (elixir) to te fallen Gods and Goddesses in order to raise them. Indira manages to capture the demons but this victory is short-lived especially when Brijnath caputres him.

Chapter Five:
After encountering massive pain and a humiliating defeat all the Gods and Goddesses plead before Akal Purakh to assist them. Akal Purakh manifests himself as Sarbloh Avtar and chooses Ganesha as his ambassador. Ganesha is sent to Brijnath as Sarbloh Avtar's ambassador. Brijnath once more ignores an ambassador and the battle restarts. The Gods and Goddesses use all their powers to call on Sarbloh for assistance. Sarbloh gives assistance to both demon and God alike. Brijnath soon starts praising him, it is then that Sarbloh manifests himself in a aggressive and terrifying form. In the battle which ensues Brijnath is vanquished and annihilated.

The Granth should not be interpreted as being solely a record of mythical battles. It depicts, metaphorically, the continuous battle between good and evil which occurs in accordance with the lord's will and joy. It is also a genealogy of warrior clans which have perished over time. It is a commen misconception that "Khalsa-Mehma" (praises of the Khalsa) is found in Dasam Granth. In reality it is found in Sarbloh Granth. The Granth pays homage to Akal Purakh and his power and the Khalsa which is his army and a physical embodiment of him.

Nanded, today, contains many birs of Sarbloh Granth which are historically important such as Mai Bhag Kaur's Bir; which is in the hands of Guru Sahib himself.

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Not only is the Granth in praise of the power of the lord it also includes references to the present form of the Khalsa. It boldly answers the doubts raised on the 5 Kakkars today.

ਕਛ, ਕੇਸ, ਕ੍ਰਿਪਾਨਨ ਮੁਦ੍ਰਿਤ, ਗੁਰ ਭਗਤਾ ਰਾਮਦਾਸ ਭਏ॥੫॥

Kach, Kesh, and Kirpan these three signs made followers of the Guru the servants [also] of the Lord

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Thank you for this!

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Thank you for this!

What I think, what I am gleaning from this, is that the kara and kangha were additions made by sache patshah.

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What I think, what I am gleaning from this, is that the kara and kangha were additions made by sache patshah.

The kanga and kara was worn by sikhs of Guru Teg Bahadur ji and by Guru ji himself , I had the blessing of seeing the kara of Guru Teg Bahadur ji in Gur-ka-bagh Patna a while back and Bhai Ranjit Singh Dhadrianwale refers to Guru ji doing ishara of value of Gursikh when he gives kurbani by aara, by running his finger of the kanga's teeth he was using to do his kesh . This was to Bhai Mati Das ji

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The kanga and kara was worn by sikhs of Guru Teg Bahadur ji and by Guru ji himself , I had the blessing of seeing the kara of Guru Teg Bahadur ji in Gur-ka-bagh Patna a while back and Bhai Ranjit Singh Dhadrianwale refers to Guru ji doing ishara of value of Gursikh when he gives kurbani by aara, by running his finger of the kanga's teeth he was using to do his kesh . This was to Bhai Mati Das ji

The kara is mentioned in Gulbilas patshai 6 as a "beeni ka shastar" , weapon of the wrist.

There are many forms of jangi Kara's for use in warfare , jamdhar, chobadar etc. Also there are the heavy iron ones used in "loh mushti" iron fist boxing. A French magazine has a record of Maharajah Ranjit Singhs soldiers fighting with iron bracelets to solve internal disputes.

Hence the kara is a shastar , which can also be used for joint breaking and manipulation for those who have the knowledge of the correct vidiya.

The kara however or the kangha were not part of the the original "treh mudra", 3 signs by which a Sikh us recognised.

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