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Guru Arjan Dev Ji: Life, Ministry, and the First Sikh Martyrdom

Professor: Kavi Santokh Singh Source: SikhLibrary

Guru Arjan Dev Ji (1563–1606) was the Fifth Sikh Guru and one of the most consequential figures in the history of the Sikh faith. Born the youngest son of Guru Ram Das Ji, he served as Guru for twenty-five years, completing the Harmandir Sahib, compiling the Adi Granth, and — through his martyrdom in 1606 — transforming the entire character of the Sikh movement. This course traces his life and ministry with particular attention to the historical sources available for the period, and examines the multiple dimensions of his lasting legacy.

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Prerequisite recommended. This is a 200-level course. To get the most out of it, we recommend completing the 100-level courses first.

What you'll learn

  • Identify the key events in Guru Arjan Dev Ji's life from birth through the Guruship
  • Explain Guru Arjan Dev Ji's major achievements including the compilation of the Adi Granth and construction of the Harmandir Sahib
  • Analyze the historical sources concerning Guru Arjan Dev Ji's martyrdom
  • Evaluate the multiple interpretations of the political context of the martyrdom
  • Describe the significance of Guru Arjan Dev Ji's martyrdom for the subsequent development of Sikhism
  • Connect the themes of Guru Arjan Dev Ji's life to the broader arc of Sikh history

Key terms — ਸ਼ਬਦਾਵਲੀ

ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ

Guru Arjan Dev Ji — the Fifth Sikh Guru (1563–1606); compiler of the Adi Granth; first Sikh martyr

ਆਦਿ ਗ੍ਰੰਥ

Adi Granth — the 'Original Scripture'; compiled by Guru Arjan Dev Ji in 1604; became the Guru Granth Sahib Ji

ਸ਼ਹੀਦੀ

Shahidi — martyrdom; Guru Arjan Dev Ji's death in 1606 established the concept of Sikh martyrdom

ਜਹਾਂਗੀਰ

Jahangir — Mughal Emperor (r. 1605–1627) whose autobiography records his order for Guru Arjan Dev Ji's execution

ਤੁਜ਼ਕ-ਏ-ਜਹਾਂਗੀਰੀ

Tuzuk-i-Jahangiri — Jahangir's personal memoirs/autobiography; an important primary source for the circumstances of the martyrdom

ਖੁਸਰੌ

Khusrau — Jahangir's son who rebelled against him; his perceived blessing by Guru Arjan Dev Ji is cited in the Tuzuk as a cause of the martyrdom

ਸ਼ਬਦ

Shabad — a sacred hymn in the Guru Granth Sahib Ji; Guru Arjan Dev Ji composed the greatest number of shabads of any Guru

ਕੀਰਤਨ

Kirtan — the singing of sacred hymns; a central practice of Sikh worship promoted extensively by Guru Arjan Dev Ji

ਸੁਖਮਨੀ ਸਾਹਿਬ

Sukhmani Sahib — 'Jewel of Peace'; a major composition by Guru Arjan Dev Ji; one of the most beloved prayers in Sikhism

ਹਰਿਮੰਦਰ ਸਾਹਿਬ

Harmandir Sahib — the 'Temple of God'; completed by Guru Arjan Dev Ji; the holiest gurdwara in the Sikh world

Lessons

1. Introduction: The Fifth Guru

Full course contents
  1. Introduction: The Fifth Guru
  2. Born into the Guru's Family: Early Life
  3. The Letters and the Appointment
  4. Early Ministry: Building on the Foundation
  5. Completing the Harmandir Sahib
  6. Compiling the Adi Granth
  7. The Contents of the Adi Granth
  8. Guru Arjan Dev Ji's Own Bani
  9. Sukhmani Sahib: A Signature Work
  10. The Political Context: Mughals and Sikhs
  11. The Martyrdom: Sources and Events
  12. Legacy: Transformation of the Sikh Movement

The Fifth Master

Sri Guru Arjan Dev Ji (1563–1606), the Fifth Sikh Guru, stands as one of the most transformative figures in the entire history of the Sikh faith. In twenty-five years of Guruship he achieved what few leaders in any tradition accomplish in a lifetime: he completed a physical sanctuary (the Harmandir Sahib), compiled a scripture (the Adi Granth), wrote more Gurbani than any other individual contributor to it, and — through his death — created a new dimension of Sikh identity around the concept of martyrdom.

A Pivotal Figure

Historians of Sikhism generally regard Guru Arjan Dev Ji as a pivotal figure — someone who consolidated the gains of the previous four Gurus and set the Sikh community on a trajectory that would lead, within a generation, to the militarization of the Khalsa under Guru Gobind Singh Ji. The Suraj Parkash Granth records his life and deeds with evident reverence (Santokh Singh 1963), while modern historical scholarship has sought to situate his ministry within the political and social context of early seventeenth-century Mughal India.

First Born of a Guru's Family

Guru Arjan Dev Ji was the first Sikh Guru to be born into a Guru's family — a fact that gave his entire life a particular quality. He grew up in an environment saturated with Gurbani, with the presence of the sangat, and with the practical work of guiding a growing religious community. This immersion in Sikh culture from birth gave him a depth of understanding and a comfort with the Guru's responsibilities that no externally appointed successor could have had in quite the same way.

2. Born into the Guru's Family: Early Life

A Child of the Guru's Household

Guru Arjan Dev Ji was born in 1563 in Goindwal, the youngest of three sons born to Guru Ram Das Ji and Bibi Bhani. His two elder brothers were Prithi Chand and Mahadev. Growing up in the Guru's household meant growing up immersed in the practices of daily Sikh life: regular kirtan, langar, the constant presence of sangat, and the model of his parents' extraordinary devotion and service. These early experiences formed a character that would later express itself in the composition of thousands of hymns and the building of the most sacred site in the Sikh world.

A Natural Aptitude for Bani

From an early age, Guru Arjan Dev Ji demonstrated a remarkable natural aptitude for composition in the tradition of Gurbani. Traditional accounts describe him as composing verses of deep spiritual insight while still quite young — verses that attracted the attention and appreciation of his father Guru Ram Das Ji (Santokh Singh 1963). This natural gift for spiritual poetry would eventually make him the single most prolific contributor to the Guru Granth Sahib Ji, with 2,218 compositions.

Bibi Bhani's Influence

The spiritual influence of his mother, Bibi Bhani — herself a figure of extraordinary spiritual depth and devotion — should not be underestimated in understanding Guru Arjan Dev Ji's character. Bibi Bhani was known for her selfless seva and her deep love of the divine, and the Suraj Parkash records an episode in which she held up the leg of a broken cot with her bare hand throughout a night to avoid disturbing her father, Guru Amar Das Ji, as he meditated — an exemplar of the kind of totally selfless service that characterized the family's spiritual culture (Santokh Singh 1963).

3. The Letters and the Appointment

A Mission to a Distant Sangat

The account of Guru Arjan Dev Ji's appointment as the Fifth Guru is closely associated with a celebrated episode involving three letters. According to traditional sources, while the young Arjan was visiting a distant sangat on behalf of his father, he felt an overwhelming longing for Guru Ram Das Ji's presence and wrote a deeply devotional letter expressing this longing. The letter reached his elder brother Prithi Chand, who suppressed it rather than forwarding it (Santokh Singh 1963).

The Three Letters

Guru Arjan Dev Ji wrote a second and then a third letter, each expressing with increasing depth his aching longing for the Guru's presence and his sense of spiritual desolation at the separation. All three letters were eventually intercepted by Prithi Chand until a devout Sikh discovered what was happening and brought all three letters to Guru Ram Das Ji. When the Guru read the letters — particularly the third, which is preserved in the Guru Granth Sahib Ji as a composition of extraordinary emotional depth — he was deeply moved. The depth of devotion and spiritual longing they expressed confirmed in his heart that Arjan was his true spiritual successor.

The Appointment

Guru Ram Das Ji formally appointed Guru Arjan Dev Ji as his successor before his passing in 1581. Guru Arjan Dev Ji was approximately eighteen years old at his installation. This early appointment of the youngest son, over the heads of two elder brothers, was not without controversy — as we have seen, Prithi Chand's sustained opposition would shadow the early years of Guru Arjan Dev Ji's ministry. But the choice proved abundantly right: the next twenty-five years would see the Sikh community achieve levels of spiritual depth and institutional development that laid the foundation for all subsequent Sikh history.

4. Early Ministry: Building on the Foundation

Inheriting a Living Tradition

When Guru Arjan Dev Ji assumed the Guruship in 1581, he inherited a community that was already vibrant, growing, and institutionally developed. The masand system was in place; the city of Amritsar was developing around the sacred tank; the tradition of langar was well established; and a substantial body of Gurbani had been composed by the previous four Gurus. His task was not to build from scratch but to consolidate, deepen, and expand what had been handed to him.

Dealing with Opposition

One of the first challenges of Guru Arjan Dev Ji's ministry was managing the opposition of his elder brother Prithi Chand, who regarded himself as the rightful heir to the Guruship and actively worked to undermine Arjan's authority. According to historical accounts, Prithi Chand attempted to manipulate the masand system and to misrepresent Guru Arjan Dev Ji's teachings to the sangat (Grewal 1990, 67). Guru Arjan Dev Ji's response to this opposition was characterized by patience and dignified confidence rather than by confrontation — consistent with the family tradition of humility and focus on service.

Growing Community, Growing Institutions

Under Guru Arjan Dev Ji's ministry, the Sikh community continued to grow rapidly. New sangats formed across the Punjab and in regions beyond; the masand system expanded to serve these growing communities; and the city of Amritsar — with its expanding tank and developing infrastructure — became an increasingly important center not just spiritually but commercially. Guru Arjan Dev Ji's Guruship thus involved not just spiritual leadership but the practical management of a growing urban and institutional complex.

5. Completing the Harmandir Sahib

The Unfinished Project

When Guru Arjan Dev Ji assumed the Guruship, the sacred tank at Amritsar had been excavated and partially developed, but the central shrine — the Harmandir Sahib — had not yet been built. The tank was usable for bathing and meditation, and a small shrine existed, but the vision of a magnificent temple at the tank's center remained unrealized. Guru Arjan Dev Ji took up this project with focused energy and completed it in 1604, the same year he completed the compilation of the Adi Granth.

Key Design Decisions

Guru Arjan Dev Ji made several key design decisions for the Harmandir Sahib that gave it its distinctive theological character. The building was constructed below the level of the surrounding land — requiring worshippers to descend steps to enter — as a symbol of humility. The four doors facing all four cardinal directions communicated universal openness. The causeway connecting the shrine to the surrounding parikrama walkway invited the devotee's contemplative approach. According to traditional accounts, Guru Arjan Dev Ji invited Hazrat Mian Mir, a revered Muslim Sufi saint, to lay the foundation stone — a gesture of interfaith respect (Santokh Singh 1963).

The Installation of the Adi Granth

In 1604, after completing both the Harmandir Sahib and the compilation of the Adi Granth, Guru Arjan Dev Ji performed a ceremony of the highest significance: he installed the Adi Granth in the newly completed Harmandir Sahib. The scripture was placed at the center of the sacred building that had been built specifically to house it, and Baba Buddha Ji — the venerated elder of the Sikh community who had personally known all five Gurus up to that point — was appointed as the first Granthi (custodian) of the scripture. From that day forward, the Harmandir Sahib and the Adi Granth were inseparably united as the heart of the Sikh world.

6. Compiling the Adi Granth

The Need for a Canon

By the time of Guru Arjan Dev Ji's Guruship, the Sikh community possessed a substantial and growing body of sacred compositions — from the four previous Gurus, from the bhagats (non-Sikh saints whose compositions were also considered part of the tradition), and from bards and devotees of various backgrounds. But this wealth of material also created a practical problem: without an authoritative, authenticated collection, apocryphal and inauthentic compositions could enter circulation as genuine Gurbani. The compilation of the Adi Granth was Guru Arjan Dev Ji's response to this need for an authoritative canon (Pashaura Singh 2000, 89).

The Process of Compilation

The compilation process was systematic and careful. Guru Arjan Dev Ji reportedly worked with Bhai Gurdas Ji — a scholar and poet of great ability who was also a devoted Sikh — as his amanuensis (scribe). He gathered compositions from multiple sources, including the collection held by Baba Mohan, son of Guru Ram Das Ji. Each composition was authenticated before being included, and spurious attributions were rejected. The work was organized by raag rather than by author, reflecting the primacy of the musical dimension of Gurbani in Sikh practice (Pashaura Singh 2000, 92).

A Revolutionary Interfaith Scripture

The resulting scripture was revolutionary in its composition. The Adi Granth includes compositions from all five Sikh Gurus up to that point, compositions of thirty-six non-Guru contributors — including Hindu bhagats (Kabir, Namdev, Ravidas, Trilochan, Dhanna, Beni, Jaidev), a Muslim saint (Baba Farid), and others — and compositions by bards who had celebrated the Gurus. This interfaith character was not accidental but deliberate: it expressed the Sikh theological principle that the divine light (joti) speaks through sincere seekers of all religious backgrounds, and that truth cannot be monopolized by any single tradition.

7. The Contents of the Adi Granth

Organization by Raag

The Adi Granth is organized primarily by raag — the classical North Indian musical modes in which the compositions are intended to be performed. This organizational principle reflects a core Sikh theological conviction: that the scripture is not merely a text to be read but a living musical practice to be performed and heard. By organizing the entire scripture by raag, Guru Arjan Dev Ji embedded the musical dimension of Gurbani into the very structure of the canon (Pashaura Singh 2000, 94).

The Contributors

The Adi Granth includes compositions from: Guru Nanak Dev Ji (974 hymns), Guru Angad Dev Ji (62), Guru Amar Das Ji (907), Guru Ram Das Ji (679), and Guru Arjan Dev Ji himself (2,218 — the largest contribution of any single author). Beyond the Gurus, the scripture includes compositions of numerous bhagats and other contributors, whose works were incorporated because of their spiritual depth and compatibility with Sikh theological principles. The inclusion of compositions from both Hindu and Muslim devotional traditions was a bold statement of the universality of the divine truth (Grewal 1990, 70).

Theological Significance of the Compilation

The Adi Granth as compiled by Guru Arjan Dev Ji was not merely an anthology of devotional poetry — it was itself a theological statement. The decision to include voices from multiple religious traditions expressed the Sikh conviction that the divine name (Naam) transcends all religious boundaries. The organization by raag rather than by religion or author expressed the conviction that the music of devotion is more fundamental than the particular tradition in which it arises. And the act of compilation itself — of creating an authoritative, authenticated canon — expressed the conviction that the community needs a fixed, reliable reference point for its spiritual life.

8. Guru Arjan Dev Ji's Own Bani

The Most Prolific Contributor

With 2,218 compositions in the Guru Granth Sahib Ji, Guru Arjan Dev Ji is the single most prolific contributor to the scripture — contributing more than any other Guru and more than all the bhagats combined. This remarkable output reflects both his spiritual depth and his prodigious creative energy. His compositions span virtually all the raags represented in the scripture and include all the major poetic forms: sabads, ashtapadis, chhants, vars, and others (Pashaura Singh 2000, 56).

Distinctive Themes

Guru Arjan Dev Ji's compositions are characterized by several distinctive themes. A deep sense of divine immanence — the presence of Waheguru within every aspect of creation — runs through much of his bani. He also develops extensively the theme of the Guru's grace as the essential enabler of spiritual liberation, and he explores with great depth the experience of the soul that has found its rest in the divine presence. His compositions are often described as having a quality of settled spiritual authority — the voice of one who has not merely sought but found.

Sukhmani Sahib as a Signature Work

Among Guru Arjan Dev Ji's compositions, Sukhmani Sahib holds a special place. This extended meditation — 24 ashtapadis (eight-stanza sections) preceded by a slok — is one of the longest and most beloved compositions in the Guru Granth Sahib Ji. The name means 'Jewel of Peace' or 'Comfort of the Mind,' and the composition's deep exploration of the nature of Waheguru, the path of devotion, and the qualities of the ideal Sikh devotee (the Brahm-gyani) has made it a central text of daily Sikh devotion for generations.

9. Sukhmani Sahib: A Signature Work

The Jewel of Peace

ਸੁਖਮਨੀ ਸਾਹਿਬ — the 'Jewel of Peace' — is one of the most beloved and frequently recited compositions in all of Sikh devotional literature. It is included in the daily nitnem (prayer routine) recommended by the Sikh Rahit Maryada (code of conduct) and is recited by millions of Sikhs worldwide. The composition consists of twenty-four ashtapadis (eight-verse stanzas), each preceded by a slok, and is positioned in the Guru Granth Sahib Ji in Raag Gauri (Pashaura Singh 2000, 60).

Central Themes

Sukhmani Sahib explores several interlocking themes with great depth and systematic thoroughness. The nature of Waheguru — beyond all limitation, present everywhere, the source of all creation — is described across multiple stanzas. The quality of the Brahm-gyani (one who knows the divine) is portrayed in extensive detail, providing an ideal type of the spiritually realized Sikh. The path of naam simran (meditation on the divine name) as the means to liberation is explored in numerous variations. And the contrast between the liberated soul and the soul caught in haumai and worldly attachment runs throughout the composition.

Why 'Peace'?

The naming of this composition 'Sukhmani' — Jewel of Peace or Comfort of the Mind — reflects a central promise of Sikh theology: that genuine engagement with the divine name and the Guru's word brings a deep, abiding peace that is not dependent on external circumstances. The turbulence of worldly life, with its fluctuating fortunes and constant demands, cannot disturb the soul that has found its rest in Waheguru. Sukhmani Sahib both describes this peace and — for the Sikh who recites it with attention and devotion — functions as a vehicle for entering into that peace.

10. The Political Context: Mughals and Sikhs

Emperor Akbar and the Sikhs

During much of Guru Arjan Dev Ji's Guruship, the Mughal emperor was Akbar (r. 1556–1605), who was known for his relatively tolerant approach to religious diversity. Under Akbar, the Sikh community was able to develop relatively freely. Historical sources record that Akbar visited Goindwal and ate langar there on at least one occasion — acknowledging the Sikh institution of the communal meal and its challenge to caste (Singh 1963, 86). The relationship between the Sikh community and the Mughal state under Akbar was thus generally cooperative rather than adversarial.

The Transition to Jahangir

The political situation changed significantly with the accession of Jahangir (r. 1605–1627) following Akbar's death. Jahangir was less broadly tolerant than his father, and his relationship with the Sikh community was complicated by several factors. His own son Khusrau had rebelled against him shortly after his accession — a rebellion that was ultimately suppressed, but which created lasting political tensions. The Tuzuk-i-Jahangiri records that some Sikhs offered their blessings to Khusrau as he passed through the Punjab during his rebellion, and Jahangir regarded this as a political offense (Jahangir 1909, 72).

The Growing Sikh Community as a Political Factor

By the time of Guru Arjan Dev Ji's later years, the Sikh community had grown to a size and level of organization that made it a significant social and political factor in the Punjab. The masand network extended across a wide geographic area; Amritsar was a major urban center; and the authority of the Guru was recognized by tens of thousands of followers. For the Mughal state, this represented both an opportunity (the Sikh community was generally law-abiding and economically productive) and a potential concern (any large, organized community with its own charismatic leader could potentially become a destabilizing force).

11. The Martyrdom: Sources and Events

The Primary Sources

The circumstances of Guru Arjan Dev Ji's death in 1606 are described in several types of sources, which scholars assess differently in terms of their historical reliability. The most contemporaneous non-Sikh source is Jahangir's own autobiography, the Tuzuk-i-Jahangiri, in which Jahangir records his decision to have the Guru executed. Sikh sources from later periods — including the Suraj Parkash Granth — provide extensive narratives of the events leading up to the martyrdom and the manner of the Guru's death. These sources differ in emphasis and interpretation, and careful historical analysis requires considering them together (Fenech 2000, 88).

What Jahangir's Autobiography Records

The Tuzuk-i-Jahangiri records that Jahangir ordered Guru Arjan Dev Ji's execution, citing his perception that the Guru had lent support to the rebel prince Khusrau. The text states that the Guru's followers had grown too numerous and that he intended to take action against this. Scholars have noted that the Tuzuk's account of the immediate cause of the martyrdom is relatively brief and does not provide exhaustive detail — leaving open questions about the precise sequence of events and the relative weight of various factors (Jahangir 1909, 72).

The Manner of the Death

Sikh traditional sources describe Guru Arjan Dev Ji as having endured terrible physical suffering before his death — forced to sit on a hot plate, to have hot sand poured over his body — while maintaining throughout a state of perfect spiritual equanimity and devotion to Waheguru. The composition ਤੇਰਾ ਕੀਆ ਮੀਠਾ ਲਾਗੈ — 'Your doing seems sweet to me' — is traditionally associated with his final hours and expresses his complete acceptance of whatever Waheguru's will ordains. Whether every detail of the traditional account is precisely historical, the theological interpretation it embodies — the martyr's willing acceptance of suffering in the divine will — became the foundational paradigm for Sikh martyrdom.

12. Legacy: Transformation of the Sikh Movement

The Watershed Event

Guru Arjan Dev Ji's martyrdom in 1606 is widely regarded as one of the most significant events in Sikh history — a turning point after which the Sikh community could never be the same. Before the martyrdom, the Sikh movement was primarily a devotional and spiritual community, organized around worship, service, and the cultivation of the interior spiritual life. After the martyrdom, the question of how Sikhs should relate to political power — and specifically to Mughal power — became central in a new way (Singh 1963, 94).

Guru Hargobind Ji's Response

The immediate institutional response to Guru Arjan Dev Ji's martyrdom came from his son, Guru Hargobind Ji, the Sixth Guru. Guru Hargobind Ji famously donned two swords — one representing spiritual authority (ਪੀਰੀ) and one representing temporal authority (ਮੀਰੀ) — and began to build the Akal Takht at Amritsar as a center for temporal Sikh governance alongside the spiritual center of the Harmandir Sahib. This explicit merging of spiritual and political dimensions in response to Guru Arjan Dev Ji's martyrdom fundamentally shaped the subsequent development of Sikhism.

The Enduring Legacy

Guru Arjan Dev Ji's legacy is multiple and enduring. The Adi Granth he compiled — now the Guru Granth Sahib Ji — is the eternal Guru of the Sikhs, the living embodiment of the Guru's presence for a community of many millions worldwide. The Harmandir Sahib he completed stands as the spiritual center of the global Sikh community. The concept of shahidi (martyrdom) that his death established has inspired generations of Sikhs to face suffering and injustice with equanimity and spiritual courage. And the 2,218 shabads he composed continue to speak to the hearts of Sikhs in kirtan and in daily devotional reading around the world.

References & further reading

  1. Santokh Singh, Kavi. Suraj Parkash Granth (Sri Gur Pratap Suraj Granth). Patiala: Bhasha Vibhag Punjab, 1963.
  2. Singh, Khushwant. A History of the Sikhs. Vol. 1. Princeton: Princeton University Press, 1963.
  3. Grewal, J. S. The Sikhs of the Punjab. Cambridge: Cambridge University Press, 1990.
  4. Fenech, Louis E. Martyrdom in the Sikh Tradition: Playing the 'Game of Love.' Oxford: Oxford University Press, 2000.
  5. Jahangir. Tuzuk-i-Jahangiri. Trans. Alexander Rogers. Ed. Henry Beveridge. London: Royal Asiatic Society, 1909.
  6. Pashaura Singh. The Guru Granth Sahib: Canon, Meaning and Authority. Oxford: Oxford University Press, 2000.

From the source text

(੧੭੬) ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ ਹੈ, ਤਿਸ ਬੀਰਜ ਤੇ ਹੀ ਸਰਬ ਕੀ ਉਤਪਤੀ ਹੈ। ਅਰ ਜਲ ਕੇ ਬਰਸਬੇ ਤੇ ਸਰਬ ਉਤਭੁਜ੧ ਕੀ ਉਤਪਤੀ ਹੈ। ਇਸੀ ਹੇਤ ਕਰਿ ਸਰਬ ਜਗਤ ਕੋ ਪਿਤਾ ਜਲ ਹੈ। ‘ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ’=ਸਰਬ ਜਗਤ ਕੀ ਮਾਤਾ ਧਰਤੀ ਹੈ। ਕੈਸੀ ਧਰਤੀ ਹੈ? ‘ਮਹਤੁ’ ਕਹੀਏ ਬਡੀ ਹੈ।
(176) ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Yes, from that seed, everything originates. And from the raining of water, all vegetation originates. For this reason, water is the father of the entire world. ‘Mata dharat mahat’ = the earth is the mother of the entire world. What kind of earth is it? It is called ‘mahat’, meaning great. A mother is one who supports and raises a child, nourishes them by producing milk from her own body, and bears the impurities of the child; in the same way, the earth relates to the entire world. First, it supports and holds everything upon itself; second, the earth produces grain and other sustenance within itself to feed everyone—the nourishment of all comes from the earth, and everything that originates from it consumes it.
— from Garab Ganjinee Teeka. Gurmukhi is the author's original text (OCR); the English is a machine translation. Both are short study excerpts — refer to the original for an authoritative reading.Read the full work on SikhLibrary ↗

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Course test

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1. In which year was Guru Arjan Dev Ji born?
2. What major scripture did Guru Arjan Dev Ji compile in 1604?
3. How many of Guru Arjan Dev Ji's compositions appear in the Guru Granth Sahib Ji?
4. Which Mughal emperor ordered Guru Arjan Dev Ji's execution?
5. What primary source written by the Mughal emperor himself records the order for Guru Arjan Dev Ji's execution?
6. What is the name of the extended meditation composed by Guru Arjan Dev Ji that means 'Jewel of Peace'?
7. Who was appointed as the first Granthi (custodian) of the Adi Granth when it was installed in the Harmandir Sahib?
8. What does the term 'shahidi' mean?
9. Jahangir's son who rebelled against him, and whose perceived blessing by Guru Arjan Dev Ji is cited as a cause of the martyrdom, was named:
10. What did Guru Hargobind Ji, the Sixth Guru, do immediately after Guru Arjan Dev Ji's martyrdom to transform the character of the Sikh movement?

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