[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.

The poets gathered there drew upon a shared reservoir of themes, literary forms, metaphors and images to create their songs.

[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] 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] 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.

Nihang Sikhs hold the scripture in reverence, as they attribute its authorship to Guru Gobind Singh.

[24] The Indic demi-gods (devte) lose a battle to demons, and request the devi, Chandi, to assist them.

[24] Sarbloh Avtar then takes on a terrifying form and annihilates all of the demons, including Brijnad in a final battle.

[24] A list of the avatars of Vishnu discussed in this part includes the following:[24] The scripture deals largely on the art of warfare from a Sikh perspective.

[25] 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.

[26][9] The work contains stories related to Indian mythology, specifically the battles between gods and goddesses against demonic forces of evil.

[13] Some Indic deities mentioned in the composition are Lakshmi, Bhavani, Durga, Jvala, Kali (Kalika), Chandi, Hari, Gopal, Vishnu, Shiva, Brahma, and Indra.

[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.

[31] 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 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.

[37][38] A translation of the verses is as follows:[9] Ātam ras jo jānahī so hai Khālsā dev.

[4] 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.

[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] In 1925, Akali Kaur Singh wrote that there were only around ten manuscripts of the Sarbloh Granth scattered in private collections across India.