Bhai Bala Janamsakhi: Difference between revisions

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The fourth udasi was to the west. Afghanistan Persia Mecca Madina Baghdad
The fourth udasi was to the west. Afghanistan Persia Mecca Madina Baghdad
==Some Facts==
In reality, Bhai Bala never existed. He was a fictious character pushed into our history to destroy us. It was hard for me to believe at first, but it is the reality.
There are several flaws in his version of Janam Sakhi about Sri Guru Nakan Dev Ji which he claims that Sri Guru Angad Dev Ji asked him to write.
In his Janam Sakhi, he clamis that Sri Guru Nanak Dev Ji was a great Hindu, but lower in spirituality than Bhgat Kabir and Hundal. Also he tries to prove that Guru Nanak Dev Ji did not come to the world to liberate the world, but because of his own karma and liberate himself. There are countless other anti-gurmat sakhis and things written in his janam sakhi that are hard to believe.
Also, the language of this Janam Sakhi is very very moderen and is not of the period of Sri Guru Angad Dev Ji, which proves that someone wrote this Sakhi longgggg after by creating a fictious charactyer, Bala and linked him with Guru Arjan Dev Ji and Guru Nanak Dev Ji's companion. In that Sakhi, Bala also writes tha whatever he is writing is all truth becuase all the things he is writing he has seen them with his eyes becauas he was with Guru Nanak Dev Ji ALL the time, which is totally wrong, becuase if that were true then why didn't Bhai Gurdas Ji mention his name in his Baani. Bhai Sahib mentioned only Bhai Mardana as Guru Nanak Dev Ji's companion.
Most people believe Bhai Bala ji is an invention of the hindu right-wing groups. Sahib Siri Guru Nanak dev ji was only accompanied by Bhai Mardana ji. I cannot think of one sakhie of Sahib Siri Guru Nanak dev ji which has bhai Bala ji in it. They are all with Bhai Mardana ji only.
Both hindus and muslims claimed Guru ji as their own. Gurbani is clear that Guru ji belonged only to Akaal.
However to counter-act Guru ji being claimed as a muslim, hindus created Bhai Bala ji in old texts. However most scholars and Gursikhs now agree there is no prove to his existence.
Bhai Bala's own name is not traceable in any other Janam Sakhis. In Bhai Gurdas's eleventh var, the names of all the known Sikhs up to that time have been mentioned but there is no direct reference to the name Bala. Bhai Mani Singh has, in his Bhagat Ratnawali, repeated nearly the same list but Bhai Bala, who could have narrated the Janam Sakhi as such, does not exist there either. There are a number of other anomalies, which Dr.Kirpal Singh has explicated in his Punjabi work `Janam Sakhi Parampara.'
Contemplating on all the evidence available, one becomes sceptical to accept the authenticity of Bhai Bala's Janam Sakhi, and doubt prevails if there had ever been any person in the name of Bala as Guru Nanak's companion.
==Againt in Bala Janam Sakhi==
n them. But here Jakobsh is up for something entirely different: earn her doctorate while at the same time malign the Sikhs and their Gurus in the process. Also, she is thrusting upon Sikhs spurious writings that don’t belong to them. Commenting on janam-sakhis (biographies) she says:
“While the historical elements of this literature must be questioned, it does point to later understandings of the guru, and indeed, of the role of women in the ensuing society.”1
Yet, she has no qualms using such writings to malign the Gurus. For example, she uses Bala Janam-Sakhi to depict Guru Nanak’s relationship with his wife and other women of the family.2 She has quoted McLeod frequently, but here she ignores his observation that Bala Janam-Sakhi is the work of Hindalis, a heretical sect3 who were the bitter enemies of the Sikhs.4
Bala Janam-Sakhi denigrates Guru Nanak and his family and friends. In his analysis of this janam-sakhi, Professor Surjit Hans writes:
Guru Nanak is a lesser bhagat than Kabir. He [Guru Nanak] prophesies a greater bhagat, Handal to come.5
The first clue to grasping the true character of the Bala Janamsakhi is the fact that the persons related most closely to Guru Nanak are presented in uncomplimentary light. His father, Kalu, for instance, is a cruel man; he is greedy and ill spoken; he blames Mardana for spoiling his son; and Guru Nanak is rather chary of meeting him. Guru Nanak’s wife regrets marrying him, she is hot-tempered and full of anger. His mother-in-law is quarrelsome and hardhearted. His father-in-law curses his fate to have a son-in-law like Guru Nanak. The Guru’s constant companion, Mardana, is pleased with counterfeit coins and cast off clothes; he is all the time hungry.
The image of Guru Nanak in Bala Janamsakhi is hopelessly tarnished. … The climax comes when he is placed almost at par with Bala and Mardana, his old familiar friends (yar).6
The Bala Janamsakhi has never even CLAIMED to be divine revelation by any Sikh. Serious doubt has been cast on this work and the research some may present is that which Sikh scholars themselves have tabled. This Janamsakhi isn’t and has never been read in Sikh congregations.


[[category:books]]
[[category:books]]

Revision as of 06:28, 20 May 2008

This is probably the most popular and well known Janamsakhi, in that most Sikhs and their Janamsakhi knowledge comes from this document. This work claims to be a contemporarry account written by one Bala Sandhu in the Sambat year 1592 at the instance of the second Guru, Guru Angad. According to the author, he was a close companion of Guru Nanak and accompanied him on many of his travels. There are good reasons to doubt this contention: Guru Angad, who is said to have commissioned the work and was also a close companion of the Guru in his later years, was, according to Bala's own admission, ignorant of the existence of Bala. Bhai Gurdas, who has listed all Guru Nanak's prominent disciples whose names were handed down, does not mention the name of Bala Sandhu. (This may be an oversight, for he does not mention Rai Bular either.) Bhai Mani Singh's Bhagat Ratanwali, which contains essentialy the same list as that by Bhai Gurdas, but with more detail, also does not mention Bala Sandhu. It is only in the heretic janamsakhis of the Minas that we find first mention of Bhai Bala. The language used in this janamsakhi was not spoken at the time of Guru Nanak or Guru Angad, but was developed at least a hundred years later. Some of the hymns ascribed to Nanak are not his but those of the second and fifth Gurus. At several places expressions which gained currency only during the lifetime of the last Guru, Guru Gobind Singh (1666-1708), are used e.g Waheguru ji ki Fateh. Bala's janamsakhi is certainly not a contemporary account; at best it was written in the early part of the 18tyh Century.

This janamsakhi has had an immense influence over determining what is generally accepted as the authoritative account of Guru Nanak Dev Ji’s life. Throughout the nineteenth century the authority of the Bala version was unchallenged. An important work based on the Bahi Bala janam-sakhi is Santokh Singh’s Gur Nanak Purkash commonly known as Nanak Parkash. Its lengthy sequel, Suraj Parkash carries the acount up to the tenth Guru and contains a higher proportion of historical fact, this was completed in 1844.

In the first journey or udasi Guru Nanak Dev Ji left Sultanpur towards eastern India and included, in the following sequence : Panipat (Sheikh Sharaf) Delhi (Sultan Ibrahim Lodi) Hardwar Allahbad Banaras Nanakmata Kauru, Kamrup in Assam (Nur Shah) Talvandi (twelve years after leaving Sultanpur) Pak Pattan (Sheikh Ibrahim) Goindval Lahore Kartarpur.

The Second udasi was to the south of India with companion Bhai Mardana. Delhi Ayodhya Jagannath Puri Rameswaram Sri Lanka Vindhya mountains Narabad River Ujjain Saurashtra Mathura

The third udasi was to the north : Kashmir Mount Sumeru Achal

The fourth udasi was to the west. Afghanistan Persia Mecca Madina Baghdad

Some Facts

In reality, Bhai Bala never existed. He was a fictious character pushed into our history to destroy us. It was hard for me to believe at first, but it is the reality.

There are several flaws in his version of Janam Sakhi about Sri Guru Nakan Dev Ji which he claims that Sri Guru Angad Dev Ji asked him to write.

In his Janam Sakhi, he clamis that Sri Guru Nanak Dev Ji was a great Hindu, but lower in spirituality than Bhgat Kabir and Hundal. Also he tries to prove that Guru Nanak Dev Ji did not come to the world to liberate the world, but because of his own karma and liberate himself. There are countless other anti-gurmat sakhis and things written in his janam sakhi that are hard to believe.

Also, the language of this Janam Sakhi is very very moderen and is not of the period of Sri Guru Angad Dev Ji, which proves that someone wrote this Sakhi longgggg after by creating a fictious charactyer, Bala and linked him with Guru Arjan Dev Ji and Guru Nanak Dev Ji's companion. In that Sakhi, Bala also writes tha whatever he is writing is all truth becuase all the things he is writing he has seen them with his eyes becauas he was with Guru Nanak Dev Ji ALL the time, which is totally wrong, becuase if that were true then why didn't Bhai Gurdas Ji mention his name in his Baani. Bhai Sahib mentioned only Bhai Mardana as Guru Nanak Dev Ji's companion.

Most people believe Bhai Bala ji is an invention of the hindu right-wing groups. Sahib Siri Guru Nanak dev ji was only accompanied by Bhai Mardana ji. I cannot think of one sakhie of Sahib Siri Guru Nanak dev ji which has bhai Bala ji in it. They are all with Bhai Mardana ji only.

Both hindus and muslims claimed Guru ji as their own. Gurbani is clear that Guru ji belonged only to Akaal.

However to counter-act Guru ji being claimed as a muslim, hindus created Bhai Bala ji in old texts. However most scholars and Gursikhs now agree there is no prove to his existence.

Bhai Bala's own name is not traceable in any other Janam Sakhis. In Bhai Gurdas's eleventh var, the names of all the known Sikhs up to that time have been mentioned but there is no direct reference to the name Bala. Bhai Mani Singh has, in his Bhagat Ratnawali, repeated nearly the same list but Bhai Bala, who could have narrated the Janam Sakhi as such, does not exist there either. There are a number of other anomalies, which Dr.Kirpal Singh has explicated in his Punjabi work `Janam Sakhi Parampara.'

Contemplating on all the evidence available, one becomes sceptical to accept the authenticity of Bhai Bala's Janam Sakhi, and doubt prevails if there had ever been any person in the name of Bala as Guru Nanak's companion.

Againt in Bala Janam Sakhi

n them. But here Jakobsh is up for something entirely different: earn her doctorate while at the same time malign the Sikhs and their Gurus in the process. Also, she is thrusting upon Sikhs spurious writings that don’t belong to them. Commenting on janam-sakhis (biographies) she says:

“While the historical elements of this literature must be questioned, it does point to later understandings of the guru, and indeed, of the role of women in the ensuing society.”1

Yet, she has no qualms using such writings to malign the Gurus. For example, she uses Bala Janam-Sakhi to depict Guru Nanak’s relationship with his wife and other women of the family.2 She has quoted McLeod frequently, but here she ignores his observation that Bala Janam-Sakhi is the work of Hindalis, a heretical sect3 who were the bitter enemies of the Sikhs.4

Bala Janam-Sakhi denigrates Guru Nanak and his family and friends. In his analysis of this janam-sakhi, Professor Surjit Hans writes:

Guru Nanak is a lesser bhagat than Kabir. He [Guru Nanak] prophesies a greater bhagat, Handal to come.5

The first clue to grasping the true character of the Bala Janamsakhi is the fact that the persons related most closely to Guru Nanak are presented in uncomplimentary light. His father, Kalu, for instance, is a cruel man; he is greedy and ill spoken; he blames Mardana for spoiling his son; and Guru Nanak is rather chary of meeting him. Guru Nanak’s wife regrets marrying him, she is hot-tempered and full of anger. His mother-in-law is quarrelsome and hardhearted. His father-in-law curses his fate to have a son-in-law like Guru Nanak. The Guru’s constant companion, Mardana, is pleased with counterfeit coins and cast off clothes; he is all the time hungry.

The image of Guru Nanak in Bala Janamsakhi is hopelessly tarnished. … The climax comes when he is placed almost at par with Bala and Mardana, his old familiar friends (yar).6

The Bala Janamsakhi has never even CLAIMED to be divine revelation by any Sikh. Serious doubt has been cast on this work and the research some may present is that which Sikh scholars themselves have tabled. This Janamsakhi isn’t and has never been read in Sikh congregations.