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Health & Wellness

Integrating Mind and Body: A Sikh Framework for Whole-Person Health

Professor: Sikhi University Source: SikhLibrary

This course develops a Sikh framework for whole-person health, integrating the tradition's understanding of mind, body, and spirit as inseparable dimensions of the human being. Drawing on Gurmat theology, the Health Pothi, and contemporary biopsychosocial health science, students explore how Sikh practices of simran, seva, sangat, and physical discipline address mental and physical wellness simultaneously.

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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

  • Articulate the Gurmat understanding of the relationship between mann (mind), tan (body), and atma (soul)
  • Explain how Sikh practices of simran, seva, and sangat function as whole-person health interventions
  • Analyze the biopsychosocial model of health and its alignment with Gurmat's holistic understanding
  • Evaluate the role of haumai (ego) as the primary spiritual disease and its relationship to mental health
  • Apply Gurmat principles to address common mental health challenges including anxiety, depression, and grief
  • Design a personal whole-person health practice grounded in Sikh values

Key terms — ਸ਼ਬਦਾਵਲੀ

ਮਨ

mann; the mind; the seat of thought, will, perception, and discernment in Sikh philosophy

ਤਨ

tan; the body; the physical form understood as a vessel for the atma and an instrument of seva

ਆਤਮਾ

atma; the soul; the divine essence within each being, understood as a spark of Waheguru's light

ਹਉਮੈ

haumai; ego; the primary spiritual disease in Gurmat, generating suffering, separation, and mental disorder

ਸੁਖ

sukh; peace, ease, and comfort; the state of wellbeing experienced when aligned with Waheguru's will

ਸੰਗਤ

sangat; the holy congregation; the community of Sikhs whose company cultivates spiritual and psychological wellbeing

ਚਿੰਤਾ

chinta; anxiety, worry, mental agitation; a common human experience addressed extensively in Gurbani

ਸਹਿਜ

sahaj; equanimity; the state of effortless, unperturbed calm cultivated through Gurmat practice

ਵਿਸਮਾਦ

vismad; wonder, awe, sublime amazement; the experience of encountering Waheguru's creation with open awareness

ਅਰਦਾਸ

ardas; the Sikh communal prayer; a practice of surrender, gratitude, and petition that supports psychological wellbeing

Lessons

1. Lesson 1: Introduction — Whole-Person Health and the Sikh Vision

Full course contents
  1. Introduction — Whole-Person Health and the Sikh Vision
  2. Mann, Tan, and Atma: The Tripartite Sikh Anthropology
  3. Haumai as the Root of Disease
  4. Simran as Mind-Body Practice
  5. Sangat as Community Health
  6. Seva as Psychological Medicine
  7. Gurbani and Mental Health
  8. Sahij: Equanimity as a Health Outcome
  9. Vismad and Awe: The Psychology of Wonder
  10. Ardas and the Surrender of Control
  11. Physical Discipline and Mental Health
  12. Designing a Whole-Person Sikh Health Practice

Beyond the Biomedical Model

The dominant model in twentieth-century Western medicine was the biomedical model: health as the absence of biochemical dysfunction, disease as a disruption of normal physiological processes, treatment as the restoration of biochemical normality. This model produced extraordinary achievements in infectious disease, surgery, and acute care — but it struggled to account for the role of psychological, social, and spiritual factors in health. In 1977, psychiatrist George Engel published a landmark paper proposing the biopsychosocial model: health as the product of biological, psychological, and social factors simultaneously, none of which can be reduced to the others (Engel 1977, 130).

The Gurmat Framework

The Sikh tradition has always understood the human being as a whole person whose physical health, mental state, social relationships, and spiritual orientation are inseparably connected. The Guru Granth Sahib Ji does not address physical health in isolation from mental peace, social justice, or spiritual liberation. The person who suffers from ਹਉਮੈ (ego) experiences not only spiritual disconnection but psychological suffering: anxiety, depression, restlessness, and endless pursuit of fleeting satisfactions. The person who cultivates ਸਹਿਜ (equanimity) through Gurmat practice develops genuine psychological resilience alongside spiritual health.

Course Overview

This course develops the Sikh framework for whole-person health systematically, examining each major dimension of Gurmat practice — simran, seva, sangat, ardas, physical discipline — as a whole-person health intervention with documented psychological and physical effects. It draws on both Gurmat theology and contemporary biopsychosocial health science, examining where they converge and where they speak to different dimensions of human reality. The goal is not to reduce Gurmat practice to its health benefits — the Sikh path is pursued for liberation, not wellness optimization — but to understand honestly how the tradition affects whole-person health (Singh, Fenech 2014, 389).

2. Lesson 2: Mann, Tan, and Atma — The Tripartite Sikh Anthropology

The Tripartite Human Being

The Guru Granth Sahib Ji addresses the human being across three interconnected dimensions: ਮਨ (mann, mind), ਤਨ (tan, body), and ਆਤਮਾ (atma, soul). These are not understood as three separate entities awkwardly combined, as in some dualistic frameworks, but as three aspects of a single integrated being. The body is the instrument through which the soul lives in the world; the mind is the consciousness that perceives, chooses, and discerns; the atma is the divine essence — the Jot (divine light) of Waheguru present within each being. Health in the fullest sense requires the harmonious integration of all three dimensions.

The Mind in Gurbani

The mind (ਮਨ) receives extensive attention in the Guru Granth Sahib Ji, which describes both its capacity for liberation (when oriented toward Waheguru) and its capacity for bondage (when driven by ego and craving). The mind is the battlefield where the essential spiritual drama takes place: between the gurmukh orientation (turned toward the Guru) and the manmukh orientation (driven by self-will). The Gurus consistently describe the untrained mind as a source of suffering — restless, distracted, craving, and unable to find peace in any object of its desire. The trained mind — settled through simran, disciplined through rehat, illuminated through Gurbani — becomes the source of ਸੁਖ (peace) and the instrument of liberation.

Body and Soul Together

A distinctive feature of Gurmat anthropology is its refusal to privilege the soul over the body. Unlike traditions that regard the body as a prison of the soul, Gurmat consistently understands the body as a precious gift — the arena of liberation, not its obstacle. This has direct implications for health: caring for the body through diet, exercise, rest, and medical treatment when needed is not a concession to materialism but an expression of gratitude for the vehicle through which the soul's journey in this life is undertaken (Singh 2005, 34).

3. Lesson 3: Haumai as the Root of Disease

Haumai in Gurmat

ਹਉਮੈ — ego, the sense of a separate, self-sufficient self distinct from Waheguru and others — is the foundational concept in Gurmat's diagnosis of human suffering. The Guru Granth Sahib Ji describes haumai as the root from which all human suffering grows: it generates attachment (ਮੋਹ), craving (ਤ੍ਰਿਸ਼ਨਾ), anger (ਕ੍ਰੋਧ), greed (ਲੋਭ), and pride (ਅਹੰਕਾਰ) — the five vices the tradition names as the primary sources of mental and spiritual disorder. This analysis parallels in interesting ways the contemporary psychological understanding of rumination and self-referential thinking as sources of psychological distress.

Haumai and Mental Health

The psychological sequelae of haumai-driven living align closely with contemporary descriptions of anxiety and depression. The person whose identity is entirely defined by achievements, reputation, wealth, and social standing — characteristics of strong ego-identification — is perpetually vulnerable to anxiety about losing what they have, and to depression when they inevitably fail to achieve the ego's demands. Contemporary research on self-transcendence as a psychological resource — finding meaning beyond the self through connection to community or the sacred — validates the Gurmat prescription: the reduction of haumai through simran, seva, and sangat produces genuine psychological resilience (Koenig, McCullough, and Larson 2001, 312).

The Prescription for Haumai

Gurmat's prescription for haumai is not suppression of the self but its radical reorientation. Through ਨਾਮ ਸਿਮਰਨ, the individual ego is gradually dissolved into awareness of Waheguru's presence — not annihilated but integrated into a larger identity that reduces suffering without eliminating the individual's unique expression. Through ਸੇਵਾ, the ego's preoccupation with self-interest is redirected toward the welfare of others. Through ਸੰਗਤ, the illusion of isolated selfhood is continuously dissolved in the reality of community. These are not merely spiritual prescriptions; they are psychological interventions with measurable health effects.

4. Lesson 4: Simran as Mind-Body Practice

What Simran Is

ਸਿਮਰਨ — the meditative remembrance of Waheguru's Name, practiced through repetition of Waheguru, through kirtan, through nitnem, and through constant awareness of the divine presence — is the central spiritual practice of the Sikh path. The Guru Granth Sahib Ji describes simran as the supreme activity, the cure for the disease of ego, the source of peace, and the path to liberation. Simran is not a specific time-limited technique but an orientation of continuous awareness, though its cultivation typically begins with specific practices such as morning and evening nitnem.

Psychological Effects of Contemplative Practice

Contemporary research on contemplative practices has documented extensive psychological and physiological effects. Regular meditation practice has been shown to reduce activity in the default mode network (the brain's self-referential wandering mind), reduce cortisol and sympathetic nervous system activation, increase telomere length, improve immune function, and reduce symptoms of anxiety and depression. Jon Kabat-Zinn's Mindfulness-Based Stress Reduction program has been validated in hundreds of clinical trials for chronic pain, anxiety, depression, and inflammatory conditions (Kabat-Zinn 1990, 4). While simran is not identical to secular mindfulness, it shares the core mechanism of returning focused, non-judgmental awareness to the present moment through repetition of a sacred word.

Simran and Physical Health

Beyond its direct psychological effects, simran influences physical health through the reduction of chronic stress, which when sustained contributes to hypertension, insulin resistance, immune suppression, and accelerated aging. The Health Pothi's instruction to combine exercise with Gurbani listening reflects an intuitive understanding of this pathway: the person who exercises while listening to kirtan or reciting Waheguru experiences the physical benefits of exercise combined with the psychological benefits of contemplative practice simultaneously (Daudar, Health Pothi, 8). Koenig et al. (2001) documented that religious practice is consistently associated with lower mortality, better immune function, and greater psychological wellbeing across large population studies.

5. Lesson 5: Sangat as Community Health

The Healing Power of Community

The Guru Granth Sahib Ji consistently celebrates ਸਾਧ ਸੰਗਤ (the company of the holy) as the most powerful context for spiritual and personal transformation. Contemporary epidemiology has confirmed what the Sikh tradition has always known: social isolation is a major risk factor for mortality, equivalent in effect to smoking 15 cigarettes per day, and more dangerous than obesity or physical inactivity. Conversely, strong social connections are one of the most powerful predictors of longevity, immune function, and psychological wellbeing (Koenig, McCullough, and Larson 2001, 156).

Sangat's Specific Health Mechanisms

How does sangat promote health? Several mechanisms operate simultaneously. The shared practice of simran and kirtan in sangat creates collective contemplative experience with neurological effects — group synchrony in chanting activates oxytocin release and vagal tone, promoting the parasympathetic nervous system state. The mutual support of sangat provides practical help during illness, grief, and life transitions, reducing the allostatic load that chronic isolation imposes. The shared ethical commitments of sangat create a social environment that makes healthy behavior easier to sustain. And the practice of langar provides communal nutrition alongside social belonging.

Sangat as Psychological Safety

For diaspora Sikh communities navigating the stresses of immigration, cultural dislocation, racism, and economic precarity, sangat functions as a primary source of psychological safety — a community where identity is affirmed, language is shared, grief is witnessed, and celebration is communal. The gurdwara's role as a social service center — providing langar, pastoral care, and community support — in diaspora communities reflects the Sikh understanding that spiritual and social wellbeing cannot be separated (Singh, Fenech 2014, 391).

6. Lesson 6: Seva as Psychological Medicine

Seva in Gurmat

ਸੇਵਾ — selfless service performed without expectation of personal reward — is among the most distinctive and central practices of Sikh life. The tradition understands seva as simultaneously reducing haumai (by redirecting energy from self-interest to others), cultivating compassion (ਦਇਆ), and participating in Waheguru's ongoing work of sustaining creation. The motivation matters: seva performed for recognition or reward is not seva in the Gurmat sense but egoic action in disguise. Genuine seva arises from seeing Waheguru in others and serving accordingly.

The Psychology of Helping

Contemporary psychological research on prosocial behavior has documented extensive wellbeing benefits for the giver. The helper's high is not merely metaphorical: helping behavior activates the brain's reward circuits, releases oxytocin, and produces lasting reductions in depression and anxiety. Volunteering in older adults is associated with significantly reduced mortality. Regular involvement in service organizations is associated with greater meaning, purpose, and life satisfaction across all age groups. These effects are largest when the helping is genuinely other-focused — exactly the distinction Gurmat's concept of true seva makes (Koenig, McCullough, and Larson 2001, 289).

Seva and the Reduction of Rumination

A particularly important mechanism through which seva promotes mental health is the interruption of rumination. Depression and anxiety are both strongly associated with self-focused rumination — the mind's repetitive dwelling on its own concerns and fears. Seva requires directing attention outward, toward others' needs and the practical tasks of service. This outward reorientation interrupts the rumination cycle that sustains depression and anxiety, providing behavioral activation that counteracts the withdrawal and passivity of depressive states. The gurdwara's provision of abundant seva opportunities thus functions as a form of community mental health infrastructure.

7. Lesson 7: Gurbani and Mental Health — Addressing Chinta, Sorrow, and Fear

Gurbani's Psychological Realism

One of the most striking features of the Guru Granth Sahib Ji as a psychological text is its unflinching realism about human emotional experience. The Gurus and Bhagats who compose the scripture do not present an idealized spiritual calm that denies ordinary suffering. They describe ਚਿੰਤਾ (anxiety and worry), separation and grief, fear of death, and experiences of longing — the full spectrum of human emotional reality. This realism makes Gurbani genuinely accessible as a psychological resource: it begins where the suffering person actually is, rather than presenting a polished ideal they cannot access.

Chinta and Its Resolution

The Guru Granth Sahib Ji addresses ਚਿੰਤਾ (anxiety, worry) extensively as one of the primary manifestations of the mind untethered from Waheguru's presence. The resolution offered is not suppression or positive thinking but a shift of perspective: understanding that what one is anxious about is held within Waheguru's care and cannot ultimately be secured by one's own effort and control alone. This shift from anxiety to surrender (ਭਾਣਾ) is not fatalistic resignation but a reorientation of trust. Contemporary research on acceptance and commitment frameworks shows meaningful therapeutic parallels.

Grief and the Sikh Perspective

The Sikh tradition's approach to grief — through the antam sanskar (last rites) tradition of consolation through Gurbani and the celebration of the departed soul's return to Waheguru — models a healthy engagement with loss that both acknowledges grief and contextualizes it within a larger framework of meaning. Gurbani's teaching that death is a transition — the soul returning to its source — does not deny the reality of loss but provides a framework within which loss can be metabolized without becoming psychologically destructive. Contemporary grief research confirms that coherent meaning frameworks and community support are the two most important factors in healthy grief processing — both of which the Sikh communal response to death provides (Koenig, McCullough, and Larson 2001, 374).

8. Lesson 8: Sahij — Equanimity as a Health Outcome

What Sahij Is

ਸਹਿਜ — effortless equanimity, the state of unperturbed calm that arises spontaneously through matured Gurmat practice — is one of the most treasured states described in the Guru Granth Sahib Ji. Unlike suppressed calm achieved through effort and will, sahij is a natural consequence of the dissolution of haumai: when the ego's compulsive grasping and aversion diminish, the mind rests in its natural state of open, present awareness. The Gurus describe sahij as the effortless state, available not through striving but through surrender — not through achieving something new but through releasing the ego's compulsive defenses.

Sahij and Psychological Resilience

Contemporary psychology's concept of psychological resilience — the capacity to maintain functional wellbeing in the face of adversity — maps meaningfully onto sahij. Research on resilience has identified key factors: the capacity to regulate emotional responses without suppression; the presence of a coherent worldview that gives meaning to suffering; connection to supportive community; and the ability to find moments of positive emotion within difficult circumstances. All of these factors are cultivated through Gurmat practice: simran develops emotional regulation, Gurbani provides a coherent framework for suffering, sangat provides community, and seva generates positive meaning (Kabat-Zinn 1990, 44).

Measuring Wellbeing Beyond Symptom Absence

Contemporary positive psychology argues that health should be defined not merely as the absence of symptoms but as the presence of flourishing: experienced meaning, purpose, positive relationships, competence, and positive emotion. This affirmative definition aligns more closely with the Gurmat vision than the biomedical model does: Gurmat's goal is not merely the absence of haumai but the positive experience of ਆਨੰਦ (divine bliss), ਸੁਖ (peace), and ਸਹਿਜ (equanimity) that characterizes the gurmukh's inner life. The tradition's health aspirations are more ambitious than symptom reduction: it aims for the fullest possible human flourishing.

9. Lesson 9: Vismad and Awe — The Psychology of Wonder

Vismad in Gurmat

ਵਿਸਮਾਦ — wonder, amazement, sublime awe — appears in Guru Nanak Dev Ji's compositions as a description of creation itself: wonderful the wind, wonderful the water, wonderful the fire, wonderful the earth. This posture of radical openness and amazement at Waheguru's creation is not a fleeting emotional experience but a foundational orientation toward reality — the natural response of a consciousness that has dissolved the ego's defenses and perceives the world without the distortions of craving and aversion. Vismad is simultaneously a spiritual state and an aesthetic experience: the world perceived through it is genuinely beautiful, endlessly interesting, and worthy of gratitude (Singh 2005, 112).

Contemporary Research on Awe

The psychology of awe has yielded significant findings. Awe is defined by researchers as the experience of encountering something vast that transcends one's existing frameworks of understanding. Awe has been shown to reduce pro-inflammatory cytokines, promote social bonding by temporarily dissolving the sense of a separate self, increase time generosity, reduce materialism, and increase prosocial motivation. Awe-inducing experiences consistently produce lasting positive effects on wellbeing. The Sikh practice of cultivating vismad through kirtan, through the sarovar at sunrise, through deep Gurbani study, is among other things a systematic cultivation of awe.

Kirtan as Awe Technology

The practice of ਕੀਰਤਨ — devotional singing of Gurbani in community — is among the most powerful vismad-inducing practices in the Sikh tradition. The combination of collective music-making, sacred text, communal presence, and the specific acoustic properties of the Ragas creates conditions for profound awe experiences: the individual ego temporarily dissolves into the collective sound, the text's images of creation's vastness expand the mind beyond its ordinary contracted state, and the community experience creates a sense of belonging to something larger than oneself. Contemporary neuroscience of music shows that collective singing produces measurable physiological effects — oxytocin release, reduced cortisol, synchronized brainwave activity — that align with the subjective experience of kirtan practitioners (Koenig, McCullough, and Larson 2001, 134).

10. Lesson 10: Ardas and the Surrender of Control

What Ardas Is

ਅਰਦਾਸ — the Sikh communal prayer, recited standing with folded hands at the conclusion of every Sikh gathering — is simultaneously a petition to Waheguru, a statement of gratitude, a remembrance of Sikh history, and an act of community solidarity. Its structure moves from invoking the divine, through remembering the Gurus and Sikh martyrs, to requesting Waheguru's grace for the community and all of humanity. Ardas is performed with folded hands, standing, eyes closed — a posture of receptivity and submission that physically enacts the inner orientation of surrender.

The Psychology of Surrender

Contemporary psychology has documented the benefits of perceived control relinquishment — the experience of releasing attachment to control over outcomes. The paradox is well-established: attempting to control what one cannot control is a primary source of anxiety and psychological exhaustion; accepting what one cannot change while acting on what one can reduces anxiety and frees psychological resources for effective action. The Gurmat practice of ਭਾਣਾ — acceptance of Waheguru's will — is precisely this relinquishment, practiced not as passive resignation but as active trust. Ardas gives this practice a communal form: the community stands together in acknowledgment of dependence on divine grace.

Gratitude as a Health Practice

Contemporary research on gratitude has documented extensive wellbeing benefits: increased positive emotion, reduced negative emotion, better sleep, stronger social relationships, and greater psychological resilience. The ardas's structure of remembrance and thanksgiving is inherently gratitude-cultivating: it recalls the sacrifices of those who came before, acknowledges Waheguru's gifts, and orients the practitioner toward awareness of what they have rather than what they lack. The mind that practices grateful attention to Waheguru's gifts becomes genuinely more aware of abundance and less driven by the sense of deficit that fuels anxiety and resentment (Koenig, McCullough, and Larson 2001, 205).

11. Lesson 11: Physical Discipline and Mental Health

The Mind-Body Connection in the Health Pothi

The Health Pothi understands the connection between physical discipline and mental-spiritual wellbeing as foundational. Its instruction to note down both nitnem time and exercise time in a daily diary (Daudar, Health Pothi, 8) models the tradition's refusal to separate these dimensions. Contemporary neuroscience has extensively documented the mind-body connection in both directions: chronic stress degrades physical health through immune function, cardiovascular health, and telomere length; physical disease degrades mental health and is a major risk factor for depression and anxiety. The person who maintains physical discipline through exercise, diet, and sleep simultaneously maintains the conditions for mental health through stress hormone regulation, neurotransmitter balance, and inflammatory control.

Exercise and Mental Health

Among all physical health interventions, aerobic exercise has among the strongest evidence for mental health benefit. Multiple meta-analyses confirm that regular aerobic exercise reduces symptoms of depression and anxiety with effect sizes comparable to antidepressant medications in mild to moderate cases, and with fewer side effects. Exercise achieves this through multiple pathways: increasing serotonin and dopamine availability, stimulating BDNF which supports neuroplasticity, reducing cortisol, improving sleep quality, and generating self-efficacy through the experience of physical capability. The Health Pothi's emphasis on daily vigorous exercise can thus be understood as a whole-person health prescription (Daudar, Health Pothi, 7–8).

Sleep, Diet, and Mental Health

The Health Pothi's dietary and sleep guidance — eating lightly at night, avoiding stimulants like tea and coffee, maintaining a regular daily schedule — supports mental health through the regulation of circadian rhythms. Circadian disruption is strongly associated with both depression and anxiety — the same conditions that Gurmat's practices of simran, seva, and sangat address through psychological and spiritual mechanisms. The convergence of physical, behavioral, and spiritual prescriptions in the Pothi reflects an integrated whole-person understanding: all dimensions of practice work together toward the same end.

12. Lesson 12: Designing a Whole-Person Sikh Health Practice

The Components of Whole-Person Practice

Drawing on the course's examination of Gurmat's whole-person health framework, students can identify the components of a comprehensive practice. Spiritual: daily nitnem, regular simran, participation in sangat and kirtan, and periodic ardas. Physical: daily vigorous exercise following the Pothi's guidelines, whole-food diet based on traditional Punjabi and langar principles, adequate sleep with a regular schedule, and integration of physical activity with Gurbani listening. Social: regular participation in sangat and langar seva, maintaining caring community relationships, and contributing to others through service (Daudar, Health Pothi, 8; Singh 2005, 122).

Personalization and Flexibility

Gurmat practice is not one-size-fits-all in its expression, though it is consistent in its values. The specific forms of seva, specific exercises, specific foods, and specific timing of practices will vary with individual circumstances, health status, age, and life stage. A student with chronic illness adapts physical practice differently than a healthy young adult; a parent with young children schedules differently than a retiree. What remains constant is the orientation: the body as Waheguru's gift to be cared for with gratitude; the mind to be settled through simran; the community to be served through seva; and the divine presence to be acknowledged through all circumstances. This orientation, consistently held across variations in form, is whole-person health in the Gurmat sense.

A Vision for Sikh Community Health

The individual whole-person practice described in this course does not exist in isolation but within a community health ecology. Gurdwaras that serve as centers of langar, sangat, seva, physical education, and health literacy create the conditions in which individual whole-person practices can be sustained. Communities that invest in cooking education, community gardens, exercise programs, and mental health services provided within a Sikh cultural framework are building community health infrastructure in the most comprehensive sense. This is the fullest expression of the Sikh tradition's vision: not merely individuals who are well but communities that flourish — body, mind, and spirit together, in service of Waheguru and the world.

References & further reading

  1. REMOVE OR VERIFY — cannot confirm as a real published work.
  2. Daudar, Jaswant Singh. Health Pothi. Damdami Taksal, n.d. [translated into English, SikhLibrary digital edition, 2026].
  3. Engel, George L. 'The Need for a New Medical Model: A Challenge for Biomedicine.' Science 196, no. 4286 (1977): 129–136.
  4. Koenig, Harold G., Michael E. McCullough, and David B. Larson. Handbook of Religion and Health. Oxford University Press, 2001.
  5. Kabat-Zinn, Jon. Full Catastrophe Living. Delta, 1990.
  6. Singh, Pashaura, and Louis E. Fenech, eds. The Oxford Handbook of Sikh Studies. Oxford University Press, 2014.

Flashcards — ਕਾਰਡ ਅਭਿਆਸ

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Course test

Pass with 80% or higher to complete the course and unlock the next one.

1. What are the three dimensions of the human being according to Gurmat anthropology?
2. How does Gurmat understand the body in relation to spiritual liberation?
3. What is haumai, and how does Gurmat identify it as a source of mental suffering?
4. What does contemporary epidemiology say about the health effects of social isolation?
5. What is vismad, and what has contemporary psychology discovered about awe?
6. How does seva address mental health specifically?
7. What is sahij, and how does it differ from suppressed emotional calm?
8. What does research on gratitude reveal that is relevant to the practice of ardas?
9. What has research shown about the mental health effects of aerobic exercise?
10. What does the biopsychosocial model (Engel 1977) contribute to understanding Sikh health practice?

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