The Truth of Bhai Bala (Bala Sandhu (1466-1544)).

Guru Nanak Dev Ji's companion Bhai Bala is famous not only for providing Guru Nanak’s birth record, but also for his memorials at different places in India especially in Nanakana Sahib, Saidpur and Kashmir and Assam during his Third Udasi where he had been a close associate of Guru Nanak.

The Truth about existence of Bhai Bala

According to popular belief, Bhai Bala, the son of Chandar Bhan, a Hindu Jat of Talwandi Rai Bhoi, was the lifelong companion of Guru Nanak Dev Ji. Nankana Sahib became a part of Pakistan, Punjab when the British partititoned India in 1947 AD into two countries on religious lines. Bhai Bala was three years older than Guru Nanak Dev Ji, and the two had played together as children in Talwandi. From Talwandi he accompanied the Guru to Sultanpur where he stayed with the Guru for some time before returning to Rai Bhoi Talwandi. (1)

According to Bala Janam Sakhi, Bhai Bala left Talwandi Rai Bhoi with Guru Nanak Dev Ji at the behest of Rai Bular. After leaving Sultanpur, he stayed with Guru Ji at Bhai Lalo's house at Saidpur and was with Guru Nanak on his third Udasi.

After Guru Nanak Dev Ji's breathed his last, Bhai Bala came to Khadur Sahib to meet Guru Angad Dev Ji from his native village Talwandi. He narrated the events of the life of Guru Nanak Dev Ji s he knew which was added into Janamsakhi written by Paida Mokha under the directions of Guru Angad. In addition to knoweldege of events about Guru Nanak known by Bhai Bala, Guru Angad, Baba Budha ji and other Sikhs too added their knowledge about Guru Nanak. However it came to be kniown as Janamsakhi Bhai Bala because he was the first initiator of the narration. It is mentioned in Mahima Prakash, that: "Guru Angad Dev Ji spoke to Bhai Buddha one day, 'Find the Sikhs accompanying Guru Nanak Dev on his far-flung journeys and also who have listened to his teaching and those who witnessed the many strange events that occurred. Collect and preserve information about all the circumstances and prepare a collection.” (2)

The anecdotes narrated by Bhai Bala were recorded in Gurmukhi characters by another Sikh, Paida Mokha, in the presence of Guru Angad Dev Ji. The result was what is known as Janam Sakhi Bhai Bala, (3) (biographical account of the life of Guru Nanak Dev Ji).

Bhai Bala was the chief among those assembled prominent Sikhs of Guru Nanak. Bhai Mardana and Bhai Mula had already breathed their last, not to mention the meeting of Sihan Chheemba (tailor) and Hasu Luhar (ironsmith) whose life records are not available.

Dr. Trilochan Singh acknowledges that both Mahima Prakash and Mani Singh Janmasakhi mention Bhai Bala. (5) Bhai Bala is also mentioned in the ‘Soochak Prasang’ written by Bhai Behlo during the time of Guru Arjan Dev Ji. Bhai Behlo says, "At the holy city of Khadur, Bala breathed his last. Guru Angad performed the rites with his own hands," (6) He also raises the point that Bhai Bala's family is still living in Nankana Sahib and Bhai Bala's samadh exists in Khadur Sahib..

Bhai Bala died in 1544 AD at Khadur Sahib. Gurdwara Bhai Bala Tapiana Sahib commemorating him is in Khadur Sahib. A memorial platform within the premises of Gurdwara Tapiana Sahib marks the spot where his mortal remains were cremated.


Gurdwara Bhai Bala Tapiana Sahib Khadur Sahib


1. Samadh Bhai Bala Ji Tapiana Sahib 2. Bhai Bala's Cremation Picture 1825-1849

According to H.S. Singha, some scholars argue that Bhai Bala was a genuine person, although the Janmasakhi Bhai Bala was corrupted by heretical sects like the Handalias and others.(7) The earliest manuscript of Bhai Bala version of the Janmasakhis dates from 1525 though W.H. McLeod refuted this. (8)

Bhai Bala was with Guru Nanak during his childhood but he was not with Guru Nanak in the first two Udasis as recorded in Janam Sakhi Bhai Mani Singh. Baba (Guru Nanak) said, “….Travels to two directions first and second Udasis have been completed and travel to Udasis to two directions (third and fourth Udasis) still remain". Kalu ( Guru Nanak’s father) bowed and said, "Whatever he does, he will only speak of good." Then Kalu left and Bala and Mardana both of them bowed before Baba and walked with him.’

Bhai Bala said to Baba, "Yes, I have already forgotten that I did not go with you". So the Guru said, "Bala, let's go to the Northern Udasi". So both Bala and Mardana proceeded with Guru Ji." (Bhai Mani Singh Wali Janam Sakhi appended at Dr. Kirpal Singh (Ed.) Janam Sakhi Prampra, Page 364) (9)


Later, when Guru ji was at Kartarpur, Bhai Bala and Mardana were with Guru Ji. At that time, Mardana said, "Maharaj Ji, please keep Sri Chand and Lakhmi Das here." Baba Ji said, "O Bala! Go and bring Sri Chand and Lakhmi Das here." Guru Ji then told Mardana, "Bring your family here." So, both of them left for Talwandi Rai Bhoi. (9)

Bhai Bala was not with Guru Nanak Dev ji in first two and during the fourth Udasi as well because Mardana remained with him. Mardana is stated to have said, "Baba ji, you saw all of the world but you did not see Mecca and Medina". So Baba said, "Let us show you Mecca and Madina" and told Bala, "O Bala! If we ask permission from our parents, they will not let us go. Hence, you should tell them later and explain this to them." Saying this, Babaji and Mardana walked away (to Mecca) from there. (Dr. Kirpal Singh (ed): Bhai Mani Singh Wali Janam Sakhi Page 376) (9) Guru Ji wanted to take Bhai Moola during the fourth Udasi of Mecca, but his wife hid him behind a heap of cow dung cakes where he died due to a snake bite. (9)

It was only third Udasi on which Bhai Bala went with Guru Ji as mentioned. Also in some local udasis to Multan and areas around he went with Guru ji since Mardana had bfreather his last by then.

Modern researchers have placed the identity of Bhai Bala's existence in doubt as the authenticity of Bhai Bala Janam Sakhi. Bhai Bala is not mentioned either by Bhai Gurdas Ji who has recorded the names of many Sikhs contemporaries of Guru Nanak Dev Ji nor by the authors of Puratan Janm Sakhi and Janam Sakhi Meharban, which are stated as older than Bhai Bala Janam Sakhi. (The oldest available manuscript is of 1658).(9)

There has been considerable discussion about the existence of Bhai Bala, especially in Sikh academia. The facts presented by Sardar Karam Singh and others who called Bhai Bala a fictitious person are:

(a) The oldest text is the Puratan Janam Sakhi (Walyat Wali), which appears to have been written before the time of the Sixth Patshahiji. In this Janam Sakhi, the date of Satguru Ji's appearance is given as Visakha Sudi 3.

(b) After this Purtan Janamsakhi, the second old writing that I have seen is the one written by Baba Meharban Ji. Baba Meharban ji was a contemporary of the fifth and the sixth Guru. Even in this janamsakhi, the date of Satguru Ji's birth is given as Visakha Sudi 3.

(c) Apart from this, Visakh Sudi 3 is in Janamsakhi of Bhai Mani Singh Ji.

(d) The first part of Mehma Prakash was written in Sammat 1826 Samwat (1769 AD) . In that part, Vaisakh Sudi 3 date is considered but the last part which was written around Sammat 1856 (1799), the name of Bhai Bala is also mentioned. From this it seems that the custom of celeberting the birth of Guru Nanak as peer Bhai Bala Janamsakhi as Kartik Pooranmashi started later.

(e) The order of hymns in Janam Sakhi Bhai Bala and Guru Granth Sahib is the same at many places which means that Janm Sakhi Bhai Bala is later than Sri Guru Granth Sahib Ji written by the fifth Guru.

(f) Apart from the first Patshahi, the words of the second Patshahi are also in Janam Sakhi Bhai Bala. The word Masand became popular among Sikhs at the time of the fifth king, but this word is also found in Janam Sakhi.

(g) There are many other things which show that Bhai Bala's Janam Sakhi must have been written at the time of Shri Dashmesh ji and not before that.

(h) If the original Janam Sakhi of Bhai Bala is analysed, it is easily surmised that the author is a Handaliya. If we read the birth certificate of Baba Handal ji's son together, it becomes clear that both these sakhis are written by the same pen.

(i) Bhai Bala has been made its originator so that Janam-Sakhi becomes popular among the Sikhs. An attempt was made to make him a companion of Satguru ji, but the real thing is that Bhai Bala did not exist at all.

(j) Bhai Gurdas ji has written the names of those Sikhs who have been close to Guru Nanak one or the other time. Bhai Bala's name does not appear among these Sikhs of Satguru Nanak Dev Ji.

(k) Idea of naming Bhai Bala's as originator of the Janamsakhi was of Hindalia to show him higher than Guruji.

(l) Showing the birth of the Guru in the month of Katrik, a month considered inauspicious among Hindus, was also a part of this scheme. So Bhai Bala is a highly fictionalized object.

If we consider carefully the facts presented by Mr. Karam Singh Historian then the roots of ihis thinking is shaken up easily.

• Karam Singh's statement that the oldest manuscript is the Puratan Janam Sakhi as this appears to have been written before the time of the Sixth Guru. He mentions:
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• ਭਾਈ ਬਾਲੇ ਸੰਧੂ ਨੂੰ ਇਹ ਚਾਹ ਸੀ ਜੇ ਗੁਰੂ ਪ੍ਰਗਟ ਹੋਵੇ ਤਾਂ ਦਰਸ਼ਨ ਜਾਈਏ ਬਾਲੇ ਸੰਧੂ ਸੁਣਿਆ ਜੋ ਗੁਰੂ ਨਾਨਕ ਇੱਕ ਖਤਰੇਟਾ ਅੰਗਦ ਹੈ ਉਸ ਨੂੰ ਗੁਰੂ ਥਾਪ ਚੱਲਿਆ ਹੈ । ਜਾਤ ਤ੍ਰਹੁਣ ਹੈ ਪਰ ਜਾਣੀ ਦਾ ਨਹੀਂ ਕਿਹੜੇ ਥਾਉ ਛਪ ਬੈਠਾ ਹੈ । ਖਬਰ ਸੁਣੀ ਖਡੂਰ ਖਹਿਰਿਆਂ ਦੀ ਵਿੱਚ ਬੈਠਾ ਹੈ । ਇਹ ਸੁਣ ਕੇ ਬਾਲਾ ਸੰਧੂ ਗੁਰੂ ਅੰਗਦ ਦੇ ਦਰਸ਼ਨ ਆਇਆ ਜੋ ਕਿਛੁ ਸਖਤ ਆਹੀ ਸੋ ਭੇਟ ਲੈ ਆਇਆ ਢੂਢ ਲੱਧੋਸ ਅੱਗੇ ਦੇਖੈ ਤਾ ਗੁਰੂ ਅੰਗਦ ਬੈਠਾ ਬਾਣ ਵਟਦਾ ਹੈ । ਬਾਲੇ ਸੰਧੂ ਜਾਏ ਮੱਥਾ ਟੇਕਿਆ ਅੱਗੋਂ ਗੁਰੂ ਅੰਗਦ ਬੋਲਿਆ, “ਆਓ ਭਾਈ । ਸਤ ਕਰਤਾਰ ਬੈਠੋ ਜੀ । ਗੁਰੂ ਅੰਗਦ ਵਾਣ ਬਟਣੋ ਰਹਿ ਗਿਆ । ਗੁਰੂ ਅੰਗਦ ਬਾਲੇ ਨੂੰ ਪੁੱਛਣ ਕੀਤਾ ਭਾਈ ਸਿੱਖ ਕਿੱਥੋਂ ਆਇਓ, ਕਿਉਂ ਕਰਿ ਆਵਣ ਹੋਇਆ ਹੈ, ਕੌਣ ਹੁੰਦੇ ਹੋ । ਤਾਂ ਭਾਈ ਬਾਲੇ ਸੰਧੂ ਹੱਥ ਜੋੜੇ ਗੁਰੂ ਜੀ ਹੁੰਦਾ ਹਾਂ ਜਟੇਟਾ, ਨਾਉ ਹੈ ਬਾਲਾ ਸੰਧੂ, ਵਤਨ ਰਾਏ ਭੋਏ ਦੀ ਤਲਵੰਡੀ ਹੈ। (ਪਿਆਰੇ ਲਾਲ ਕਪੂਰ ਵਾਲੀ ਜਨਮ ਸਾਖੀ ਪਤਰਾ ਅੰਤਕਾ 221 । (13))
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• ਕਰਮ ਸਿੰਘ ਕੱਤਕ ਕਿ ਵਿਸਾਖ ਵਿੱਚ ਪੰਨੇ 240 ਤੇ ਲਿਖਦੇ ਹਨ, “ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਸਮਤ 1732 ਭਾਵ 1675 ਈਸਵੀ ਵਿੱਚ ਗੱਦੀ ਉੱਤੇ ਬੈਠੇ ਸਨ ਇਸ ਲਈ ਇਹ ਚੰਗੇ ਵਿਸ਼ਵਾਸ ਨਾਲ ਕਹੀ ਜਾ ਸਕਦੀ ਹੈ ਕਿ ਭਾਈ ਬਾਲੇ ਵਾਲੀ ਜਨਮ ਸਾਖੀ ਸ੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਦੇ ਸਮੇਂ ਤੋਂ ਪਹਿਲਾਂ ਨਹੀਂ ਬਣੀ ਆਪ ਦੇ ਅਖੀਰਲੇ ਸਮੇਂ ਵਿੱਚ ਬਣੀ ਹੋਏਗੀ”। ਕੱਤਕ ਕਿ ਵਿਸਾਖ ਕਰਮ ਸਿੰਘ ਪੰਨਾ 240 (14)
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• The statement of Karam Singh that Bhai Bala Janamsakhi was written after the time of 6th Guru or even in the time of 10th Guru is not correct. Bhai Balas’s name appears in Bhai Behlo’s Soochak Parsang. Bhai Behlo was of the time of Sri Guru Arjan Dev.

ਗੁਰੂ ਅੰਗਦ ਪਹਿ ਬਾਲਾ ਅਇਆ ।

ਜਨਮ ਪ੍ਰਸੰਗ ਸੁ ਭਾਖ ਸੁਣਾਇਆ ।

(ਸੂਚਕ ਪ੍ਰਸੰਗ ਪੰਜਾਬੀ ਹੱਥ ਲਿਖਤਾਂ ਦੀ ਸੂਚੀ ਭਾਗ ਪਹਿਲਾ 1960 ਪੰਨਾ 361)

Bhai Bala came to Guru Angad and narrated the birth details.

(Suchak Parsang of Punjabi Manuscripts Volume I 1960 p. 361)

Statement in the beginning of Janam Sakhi Bhai Bala further confirms this:

“ਪੋਥੀ ਲਿਖੀ ਪੈੜੇ ਮੋਖੇ ਸੁਲਤਾਨਪੁਰ ਕੇ ਖਤਰੀ” ਗੁਰੂ ਅੰਗਦ ਲਿਖਵਾਈ । ਪੈੜਾ ਮੋਖਾ ਬਾਲੇ ਸੰਧੂ ਜਟੇਟੇ ਨਾਲਿ ਰਾਇ ਭੋਇ ਦੀ ਤਲਵੰਡੀ ਆਇਆ ਆਹਾ । ਗੁਰੂ ਅੰਗਦ ਜੀ ਨੇ ਢੂਢਿਕੇ ਲਧਾ ਆਹਾ । ਦੁਇ ਮਹੀਂਨੇ ਸਤਾਰਹ ਦਿਨ ਲਿਖ ਦਿਆ ਲੱਗੇ ਆਹੋ । ਜੋ ਹਕੀਕਤ ਆਹੀ ਜਿਥੇ ਜਿਥੇ ਫਿਰੇ ਆਹੇ ਤਿਥੇ ਤਿਥੌ ਦੀ ਹਕੀਕਤ ਸਹਿਜ ਨਾਲ ਭਾਈ ਬਾਲੇ ਲਿਖਾਈ । ਬਾਲੇ ਉਪਰਿ ਗੁਰੂ ਅੰਗਦੂ ਬਹੁਤੁ ਖੁਸੀ ਹੋਇਆ । ਭਾਈ ਬਾਲੇ ਅਤੇ ਮਰਦਾਨੇ ਰਬਾਬੀ ਨਾਲਿ ਫਿਰੇ ਆਹਾ ਮੋਦੀਖਾਨੇ ਦੇ ਵਖਤ ਬਾਲਾ ਨਾਲੋ ਆਹਾ ।”

"The Janamsakhi was written by Paida Mokha, a Khatri of Sultanpur "as directed by Guru Angad. Paida Mokha had come with Bala Sandhu from Talwandi Rai Bhoi. Guru Angad ji found him out after a search. It took two months and seventeen days for writing the Janamsakhi. Bhai Bala explained him the reality of Guru’s travels smoothly. Guru Angad was very happy with Bhai Bala”.

(b) Bhai Bala is also described in Gur Mahima Prakash and Janam Sakhi Bhai Mani Singh:

1. ਚਲੇ ਆਏ ਬਾਬਾ ਲਹਿਣਾ ਜੀ ਸੰਗ । ਬਾਲਾ ਬੁੱਢਾ ਸਾਧਾਰਨ ਰੰਗ ।

2. ਤਹਾ ਦਯਾਲ ਬਚਨ ਮੁਖ ਭਾਖਾ ।ਸਾਧਾਰਨ ਬਾਲੇ ਕੋ ਆਖਾ।

ਇਹ ਜੋ ਮ੍ਰਿਤਕ ਚਿਖਾ ਪਰ ਆਹਿ।ਤੁਮ ਸਭ ਦਿਨ ਕੋ ਲੀਜੈ ਖਾਇ।

3. ਪੁਨ ਬਾਲਾ ਬੁਢਾ ਸਾਧਾਰਨ ਮਿਲੇ ।ਅਤਿ ਪ੍ਰਸੰਨ ਨਿਜ ਗ੍ਰਿਹ ਕੋ ਚਲੇ ॥

4. ਬਾਲਾ ਸੰਧੂ ਅਉਰ ਸਭ, ਜੇਤੇ ਪ੍ਰੇਮੀ ਦਿਆਲ।

ਸੁਨਿ ਪਰਮ ਧਰਮ ਬਾਬਾ ਚਲੇ, ਸਭ ਆਏ ਤਤਕਾਲ।

1. Guru Nanak came with Lehna, Bala, Buddha and Sadharn.

2. He said to Bala and Sadharn: “Eat the dead body burning on pyre”.

3. Meeting Bala, Buddha and Sadharn the Guru went back to home duly pleased.

4. When Bala Sandhu and other dear followers of the Guru hearing about Guru’s joining the eternal light (jyoti Jot) rushed to the place immediately.

(c) Bhai Mani Singh has mentioned everywhere that Bhai Bala Sandhu was the Chaur Bardar of Sri Guru Nanak Dev Ji. (Pp. 264 to 564)

(d) Stating that the order of hymns included in Janam Sakhi Bhai Bala according to Sri Guru Granth Sahib does not negate Bhai Bala. The order of Guru Granth Sahib would have been amended later in Bhai Bala Janam Sakhi as has been agreed by Karam Singh himself. In Bhai Bala's Janam Sakhi, there are two hymns of Guru Arjan Dev Ji. These hymns may also have been added later as S. Karam Singh and others also admit.

(e) The statement that ‘In Bhai Bala Janam Sakhi, Guru Nanak is not given any importance but the status of Hindal is shown higher’ shows that Hindlias used Bhai Bala’s name to get credence. That is why it is said that the name of Bhai Bala was kept so that the evil intentions of the Hindalis were covered and everything they wrote in the name of Bhai Bala was accepted as true.

(f) Bhai Gurdas ji did not write the names of all the Sikhs of the Guru Sahibs, but the names of many Sikhs such as Rai Bular, Bhai Kamalia, Sadharan, Boora Kalal, Bhai Peda Mokha etc. have been left, hence to say that Bhai Bala does not exist basis on Bhai Gurdas ballads cannot be accepted. He also says that during forth Udasi Bhai Bala is not included in Bhai Gurdas ballad. In fact Bhai Bala did not accompany Guru Nanak to Mecca as has been explained earlier.

(g) The word Masand is nowhere usd in Janam Sakhi Bhai Bala.

(h) It is wrong to state the time of full moon of Katak as bad. Guru Ji did not choose to be born on some auspicious day. Rather, he had come to remove the illusions of good and bad times, days and months. To clarify further, Maharaja Ranjit Singh, Baba Banda Bahadur, Maharaja Sahib Singh, etc. were all born in the month of Katrik.

(i) The time of writing the Janam Sakhi as is mentioned in the Janam Sakhi of Bhai Bala is stated to be different. The time of taking down the notes for Janam Sakhi Bhai Bala has been mentioned as corrct: "Janam Patri Baba Nanak ji written Sammat 1598 (1541AD)" Panchami 5 pothi written by Paida Mokha, a resident of Sultanpur, on the direction of Guru Angadji as narrated by Bhai Bala Sandhu Jateta of Rai Bhoi di Talwandi”. The suspense that the book cannot be written in Sammat 1598 is no more valid. The exact date of writing the Janamsakhi is 1598, i.e. two years after Guru ji joined the light eternal.

(j) Sahibzada Baba Lakhmi Chand is stated to have written a biography of Sri Guru Nanak ji which has not come before the public s yet.

(k) Pandit Arjan Muni has written in 'Gurdwara Darpan', "Guru Nanak Ji was born in the houose of Kalu Chand Mehta's on 1526 Bikrami Katak Shudi Purnmasi in Rai Bhoai di Talwandi in the first pehar from Tripat Ji's." Thus it is proved that Guru Ji was born on the full moon day of Katak in the first pehar of 1526 AD.

Dr. Arjan Singh Mann has given evidence about Bhai Bala’s existence in his book:
“He (Guru Nanak) went to Matsyadhavaj (Hajo, near Gwahati), where there is a temple in honor of Lord Vishnu. Mardana Kund and Bala Kund commemorate the visit of Guruji to this place”. Dr. Arjan Singh Mann, “Guru Teg Bahadur and Assam Pradesh, Page 179” (18). This author too visited the place and found the facts given by Dr Arjan Singh Mann as correct.

Based on the above facts and testimonies, it is quite clear that sardar Karam Singh’s observations about Bhai Bala was not correct and he is proved to be a companion of Guruji. Following more evidence repudiates this:

1. This author has visited Gwahati and Hajo and found all three ‘Kunds' which were named after Guru Nanak Dev Ji and his companions as ‘Guru Nanak Kund’, 'Bala Kund' and 'Mardana Kund' at a place called Hajo near Gwahati.

2. The city Balakot is on the name of Bhai Bala in the area of Hoti Mardan where a temple is named after Bhai Bala and a fountain named after Bhai Mardana. There is also a memorial place for Guru Nanak Dev Ji.

3. In Sultanpur village on Hazara to Jalalabad (Afghanistan) road. The names of the three fountains are Bhai Bala, Bhai Mardana and Guru Nanak Chashma.

4. Dhanna Singh Chehal in his book Gur Tirth Cycle Yatra further confirms. Extracts from his book are given below



Firstly “There are many shrines of Bhai Bala Ji in this area (Muzafarpur, Pakistan). The reason is that when Guru Nanak Dev Ji used to travel to the mountains of Tibet in Third Udasi, Bibi Nanaki Ji at Sultanpur remembered her brother Guru Nanak Dev Ji. Guru Nanak Dev Ji came from Tibet. When he reached this area, while travelling, he left Bhai Balaji and Bhai Mardana and went to Sultanpur to meet his sister Bibi Nanakiji. As long as Guruji did not return, Bhai Bala ji and Bhai Mardanaji travelled and preached in this area about the knowledge gained about Guru Nanak’s teachings.



Wherever they went, they created springs of water, because water was a scarcity in the area.. When the two people had done a lot of travelling in this area, Guru Ji met the two people in the forest of Balakot on the bank of the river Kandhar. For this reason, village Balakot is settled in the name of Bhai Bala ji as Bhai Bala ji's shrine and springs are built in this area. All the places of Bhai Bala ji and Mardana ji are occupied by Muslims. Muslims believe Bhai Bala Peer.



Among the Sahajdhari Sikhs in the Mahalla of the Khatris in the city of Muzaffarabad (now Pakistan), there is a place of Bhai Balaji, which is made of a chauntra and topped with a circular gumti. Above is a tin pond. The people of the city believe in the place of Hindu Bhai Bala.

Secondly, there is another place of Bhai Bala, in the house of Pandit Lok Nath and Nand Lal ji, there is a fountain in the shape of a well, the water of which is six cubits long and about two cubits deep. Earlier it used to be on the water but the family members were greedy to make it deeper because the water will be abundant, but when six hands were dug, the water remained the same as before or as much as it is today.

The elders of these pandits had taken Balaji and Mardanaji to their house to sprinkle prasad, so when the prasad started pouring, the water had not yet come from the river because the river was at some distance. It took a lot of time to bring water due to the ascent and descent, so Bhai Bala ji dug out the water and from that day the spring became famous in the name of Bhai Bale ji. The third place is Bhai Bale ji outside the city, perhaps it is like the south, which is on the motor road, on the south side of the road, next to the temple Raghunath ji, on the ascending side, between the city and the river Krishna Ganga. Bhai Lale is the mirror of Bhai Baleji. Hindus and Muslims pour water. This temple is famous for Colonel Gandu. Gandu himself built the temple. The temple of Raghunath ji built by King Gulab ji is in the city. The water of this spring and the water of the spring in the house of the Pandits is only one essence less and one becomes more. Both the fountains are related to each other. Except Bhai Baleji's fountain, there is no other place in the city that has a well and a fountain.

The fourth place, one mile west of the city, on the motor road to Abbottabad, has a fountain of Bhai Baleji, which is in the possession of the Muslims. Muslims have built a trade. Krishna Ganga is flowing between the fountain and the city.

The fifth place is the spectacle of Bhai Baleji. Six miles north-west of the city is village Ghori. One mile north of village Ghori is the fountain of Bhai Baleji, where there is a guard of Muslims. The post office and tehsil district are Muzaffabad and the state of Kashmir.

The sixth place is in the town of Chankyari, which is ten miles from Mansera and next to the city of Wafan. It is a fountain of Bale ji near the Barandari of the Khalsa state at Chankiari. There is also a Gurudwara of the Singha state in this place where there is a lot of desecration.

About this fountain of Bhai Bala Ji, Bhai Kishan Singh Ji who lived near Gurdwara Hargobind Sahib Hargobindpura Sixth Pitaji at his house at village Nalushi, has verbally learned that Bhai Bala Ji's fountain is located in Balakot town. That is in the possession of Muslims. There was also a place of Bhai Mardane ji which has closed nowadays. There is no other fountain here except Bhai Bale's fountain. Krishna Ganga is flowing between the fountains and the city.

It is clear from the above signs of Bala and Mardana with Guruji in Assam and Kashmir that Bala Sandhu was not an imaginary person but a living person.

On the orders of Sri Guru Angad Dev Ji, the Janam Sakhi of Sri Guru Nanak Dev Ji was written in Khadur Sahib Bhai Bala ji being one of the narrators. When Janam Sakhi was completed, Bhai Bala ji requested Sri Guru Angad Dev ji to allow him to go to Sachkhand as he was now very old. When Bhai Bala Ji left for Sachkhand, Sri Guru Angad Dev Ji performed his last rites with his own hands. (15)

Some Mistakes and inconsistencies
In line with Karam Singh Historian, famous historians, Bhai Kahan Singh Nabha, Principal Jodh Singh, Dr. Taran Singh, Dr. Gopal Singh Dardi, Dr. Hari Ram Gupta, Prof. Sahib Singh, Prof. Kartar Singh Sodhi, Teja Singh, Prof. Satbir Singh, Prof. Teja Singh, Prof. Joginder Singh, Prof. Kapur Singh, Prof. Khushwant Singh, Dr. Gurbachan Singh Talib, Mr. Harnam Singh Shan, Prof. Sher Singh M. A. G: Hira Singh Dard, S: Amar Singh Shere Punjab, S: Gurmukh Nihal Singh, McLoad, Dr. Ganda Singh etc. also accepted Bhai Bala as a fictitious person and on the basis of other Janam Sakhis, Guruji's birthday was written as third day of Vasakh of 1526 AD.
There are some other anomalies raised, which have been contrdicted by Dr. Kirpal Singh in his Punjabi work 'Janamsakhi Parampara' (10) (11) In the first ballad of Bhai Gurdas Mardana is mentioned as Guru Nanak’s companion but not Bhai Bala. In eleventh ballad Sikhs of first six Gurus are mentioned. These have the names of other Sikhs but not of Bhai Bala. Puratan janamsakhi (Walayt Wali) and Janamsakhi Meharban Bhai bala is not mentioned. No other source of the period mentins of Bhai Bala. (12) When the two Janamsakhis, the Puratan Janamsakhi and Janamsakhi Bhai Bala are compared Janamsakhi Bhai Bala is stated to have written later than the Puratan Janam Sakhi e.g., in Puratan janmsakhi Bhai Bala is stated as Badhi sut (son of a carpenter) and in Janamsakhi Bhai Bala he is stated as Sandhu Jat and childhood companion of Guru Nanak as is confirmed by the contents of the Janamsakhis. (12)

All researchers agree that Bhai Lehna (later Guru Angad) stayed at Kartarpur between 3 to 8 years hence must have known all Sikhs of Guru Nanak. It is astonishing that before he called for Bhai Bala he did not know the name of Bhai Bala. The starting words of Janamsakhi Bhai Bala mention that Bhai Bala did not know Guru Anagad and vice versa. (12)
However the ground facts negate all these objections about existence of Bhai Bala raised by Karam Singh Histrorian and other scholars.
The existence of Bhai Bala is confirmed by the fact that Bhai Bala died in 1544 at Khadur Sahib and a memorial platform within the premises of Gurdwara Tapiana Sahib marks the spot where his mortal remains were cremated. The Gurdwara has a square hall on a raised platform. The light of Guru Granth Sahib is seated on a throne of white marble. The light of Guru Granth Sahib is seated on a throne of white marble. A lotus dome with an ornate gold-plated top and an umbrella-shaped finial top the hall, which also has a square-shaped domed kiosk above each corner. In front of the hall, in the middle of the one acre brick compound, is the tank. Thus it became clear about the existence of Bhai Bala that Bhai Bala was Sandhu Jat and one of the close companions of Guru Nanak Dev Ji. But this idea has to be clarified that who, how and when Janam Sakhi Bhai Bala was written. As mentioned earlier, Guru Angad ji called Bhai Bala and other gentlemen who were close to Guru Sahib. Guru Angad Dev ji also stayed with Guru Sahib at Kartarpur for a long time. After receiving information from all of them, Guru Angad Dev ji wrote this birth certificate by hand.

But what came before the readers later was not this Janam Sakhi but the one modified and presented to the Sikhs in a new form by Handal by euolising with self glory and belittling even Guruji and the companions of Guruji. The inconsistencies in this Janamsakhi have also come because of this. That's why it is very important to remove this mixture from this Janmasakhi and which can only be done by a deep researcher who can analysed the facts. Bhai Bala Janmasakhi also has many linguistic inconsistencies. For example, the Bala Janmasakhi uses the Sikh salutation 'Wahguru Ji Ki Fateh', although the term became popular only during the reign of Guru Gobind Singh. (16) The second part of this article will be dealing with these inconsistencies and contradictions in detail

However, it is clear from the ground facts that Bhai Bala was with Guru Nanak Dev Ji during his childhood, at Sultanpur and during the third Udasi.
References

1. McAuliffe, Max Arthur, The Sikh Religion, Oxford, 1909,

2. McLeod, WH, Guru Nanak and Sikhism, Oxford, 1968, McLeod, W. H. (1980), Early Sikh Tradition: A Study of the Janam-Sakhis, Oxford: Clarendon Press, p. 15. ISBN 0-19-826532-8. OCLC 5100963

3. Harbans Singh, Guru Nanak and the Origins of Sikhism, Bombay, 1969

4. Kirpal Singh, Janam Sakhi Parampara, Patiala, 1969

5. Singh, Trilochan Dr. Guru Nanak: Founder of Sikhism: A Biography (PDF). Page 492-494.

6. Bhi Behlo: Suchak Parsang of Punjabi Manuscripts Volume I 1960 p. 361)

7. Singha, H.S. (2000). Encyclopedia of Sikhism. Hemkunt Press p. 28. ISBN 9788170103011, Retrieved 19 August 2022.

8. McLeod, W. H. (1980). The Early Sikh Tradition: A Study of the Janam-Sakhis. Oxford: Clarendon Press. p. 16. ISBN 0-19-826532-8. OCLC 5100963



9. Dr. Kirpal Singh (San Janam Sakhi Bhai Mani Singh page 375

10. Max Arthur McAuliffe, 1909

11. Singh, Bhupendar (23 December 2022), Baba Nanak Shah Fakir (1st ed.). Blue Rose Publishers p. 23. ISBN 9789357046602.

12. Kirpal Singh, Janam Sakhi Parampara, Patiala, 1969 pMnw xvii-xviii

13. Dear Lal Kapoor Wali Janam Sakhi Patra Antaka 221

14. Katak Ki Visakh Karam Singh Page 240

15. McLeod, W. H. (1980), Early Sikh Tradition: A Study of the Janam-Sakhis, Oxford: Clarendon Press, p. 15. ISBN 0-19-826532-8. OCLC 5100963

16. McLeod, WH, Guru Nanak and Sikhism, Oxford, 1968, p49

7 Dhanna Singh Chahal Gur Tirth Cycle Journey 11 June 1932 pp. 451-452.

18. Dr. Arjan Singh Mann, “Guru Teg Bahadur and Assam Pradesh, Page 179”

I totally agree with you on this

Thanks