As a result of living in a society undergoing constant progress and advancement, people are more prone to stress than before. In fact, people around the world are experiencing more stress now than at any point in the last two decades (6). The COVID-19 pandemic has further served as a catalyst, leading to increases in issues related to mental health (19).
Stress can be either a physiological or psychological response to a stimulus, and that response influences how people feel and behave (1). Stressors provoke physiological responses from the body leading to abnormal regulation of the hypothalamus-pituitary-adrenal (HPA) axis, causing an increased release of cortisol, the stress hormone (18). Acute stress also activates the sympathetic nervous system, which further leads to the release of catecholamines, activating the fight-or-flight response (14).
Over time, these changes can lead to impairments in metabolism, sleep, cognition, and immunity; these impairments can progress to complications such as cardiovascular disorders, neural degeneration, diabetes, autoimmune diseases, etc...(14)
Since stress can be induced by so many factors, it is critical to think about what measures can be taken to address and resolve the issue of stress. People resort to various stress relieving mechanisms, including techniques such as meditation and guided therapy. However, there is something even more readily available with the potential to help us all.
Gurmat Sangeet
Sangeet (Music) is a constant force with the capacity to impact every being. Sangeet is a central component of Sikh traditions and is integrated into nearly every occasion. Our Guru Sahibs have introduced us to a technique that enables us to uniquely utilize the power of music. Keertan in Sanskrit means to praise (11); as a musical form of Gurbani, keertan becomes a tool to connect to the Divine. Although this tradition goes back to the time of Guru Nanak Sahib Ji, keertan remains an integral part of every Sikh’s life. On Ang 178 of Sri Guru Granth Sahib Ji, Guru Arjan Sahib Ji reveals,
ਕਰਿ ਕੀਰਤਨੁ ਮਨ ਸੀਤਲ ਭਏ ॥ Kar keertan man seetal bhae.
Raag Gauree, Guru Arjan Sahib Ji, Ang 178
Here, keertan is described as a tool through which one can overcome stressful stimuli; by doing keertan, the mind can become peaceful. On Ang 1075, Guru Arjan Sahib Ji further highlights the importance of keertan.
ਕਲਜੁਗ ਮਹਿ ਕੀਰਤਨੁ ਪਰਧਾਨਾ ॥ Kaljug meh keertan pardhana
Raag Maaroo, Guru Arjan Sahib Ji, Ang 1075 Guru Sahib Ji emphasizes that keertan is the pardhan (leading) practice to employ in the time of kalyug to maintain a stable and peaceful mindset.
What is it about keertan that allows it to become such a beneficial technique to overcome stress accumulating in the everyday lifestyle? Keertan is a combination of raag and gurbani. A raag is a parameter consisting of the ascending and descending notes in a scale, which provokes a specific emotion(s). Gurbani is the word (bani) of the guru (gur) (9). Gurbani in Sri Guru Granth Sahib Ji is compiled in 62 raags, which make the meaning of Gurbani become more apparent by provoking certain emotion(s). Surely, there must be a reason why nearly every shabad is assigned a raag.
Shabad and Raag
Every Shabad in Sri Guru Granth Sahib Ji has a Sirlekh (heading) which consists of the raag and mohala; the sirlekh indicates the author of the shabad and the raag the shabad is to be sung in. For example, Raag Maajh Mohala 5 signifies that the shabad would be sung in Raag Maajh, and is written by the fifth Guru, Guru Arjan Sahib Ji. A sirlekh also gives insight to the shabad’s singing style and the poetic structure (i.e ashtpadi, chhant, partaal, etc…). What makes raags such a key component in Gurbani to the extent that nearly every shabad is assigned a raag?
Raag-oriented sangeet has been around for centuries prior to the times of our Gurus and continues to prosper today in the Indian Classical genres. The reason for that could be attributed to the fact that the scales that create raags can induce changes in mood (2). Gurbani and the emotion provoked by the raag are interconnected and work together to allow the message to become universally understood.
Raag Maajh and the bani in this raag, for example, provoke a feeling of separation (17):
ਮੈ ਬਿਨੁ ਗੁਰ ਦੇਖੇ ਨੀਦ ਨ ਆਵੈ ॥ ਮੇਰੇ ਮਨ ਤਨਿ ਵੇਦਨ ਗੁਰ ਬਿਰਹੁ ਲਗਾਵੈ ॥ Mai bin gur dhekhe needh na aavai || Mere man tan vedhan gur birahu lagaavai ||
Without seeing my Guru, sleep does not come. My mind and body are afflicted with the pain of separation from the Guru
Raag Maajh, Chau-Padas, Ghar Pehla, Guru Ramdas Sahib Ji, Ang 94
Raag Goojri provokes a feeling of sadness (16), while bani in the raag guides the mind to seek the support of guru:
ਜੀਅ ਕੀ ਬਿਰਥਾ ਹੋਇ ਸੁ ਗੁਰ ਪਹਿ ਅਰਦਾਸਿ ਕਰਿ ॥ Jeea kee birathaa hoi su gur peh aradhaas kar ||
When your soul is feeling sad, offer your prayers to the Guru.
Raag Goojri Ki Vaar, Guru Arjan Sahib Ji, Ang 519
Raag Kalyan provokes a feeling of joyfulness and completion (9), and bani in this raag focuses on how the mind can find happiness when the Divine becomes the primary source of focus.
ਮਨਿ ਤਨਿ ਜਾਪੀਐ ਭਗਵਾਨ ॥ ਗੁਰ ਪੂਰੇ ਸੁਪ੍ਰਸੰਨ ਭਏ ਸਦਾ ਸੂਖ ਕਲਿਆਨ ॥੧॥ ਰਹਾਉ ॥ Man tan jaapeeaai bhagavaan || Gur poore suprasa(n)n bhe sadhaa sookh kaliaan ||1|| rahaau ||
Within my mind and body I meditate on the Divine. The Perfect Guru is pleased and satisfied; I am blessed with eternal peace and happiness. ||1||Pause||
Raag Kalyan, Guru Arjan Sahib Ji, Ang 1322
The emotion provoked by the raag is dependent on many components of the raag such as the type of musical notes used, the behavioral flow of the raag, and emphasis of certain notes. Raags with Shudh (natural) notes are going to provoke more positive emotions while raags with Vakrit (komal/teevra) (sharp/flat) notes will be provoking more negative emotions (12). This theme is prevalent in the previously mentioned raags. Raag Goojri uses more vakrit notes compared to shudh, so the emotional effect is more negative. Raag Kalyan utilizes more shudh notes and only one vakrit note so it provokes a more positive emotional effect. Raag Maajh uses both shudh and vakrit forms of certain notes so the emotion becomes dependent on which notes have more emphasis.
By definition, a raag is meant to provoke a certain emotion. While the range of emotions conveyed by a raag is dependent on many factors, it is undeniable that the raag can influence how we feel, which can shape how we react to external stimuli
Raag as a Coping Mechanism
Sangeet (music) has shown to have the potential as an effective medium in altering behavior patterns in animals; whether it be increased milk yield from cows, increased socialization capacity in chimpanzees, or reducing vocalization and shaking in kenneled dogs (5). In plants, sangeet has shown to be effective in promoting growth, increasing nutrient absorption, and increasing physiological processes that allow the plant to have increased height and health (4). Further, in humans, listening to music can have the capacity to increase attention and focus in mentally inducing tasks (7); actively indulging in music can enhance connectivity in prefrontal regions (13). Therefore, music can become a technique for stress management.
Stress is caused by increased activity in the amygdala - the integrative center for emotions, and emotional behavior - and reduced activity in the prefrontal regions of the brain, increasing the fear-based response of the stress while reducing the ability to reason through the stress (14). However, music can be a route to potentially reverse the reduced activity of the prefrontal regions, which can ultimately allow us to cope better with the stressful stimuli. Another response of the body to stress is increased sympathetic activity (14), however, as noted, the usage of raags in keertan can potentially reduce this response as well. Raag-based music has been effective in reducing pain (3), inducing better sleep quality (15), and reducing sympathetic nervous system activity (8). The benefits don’t stop there, as reducing stress has many benefits of its own, including a decrease in acute cardiovascular issues (e.g. hypertension) (14).
What Can We Do?
As the correlation between gurmat sangeet and decreased stress becomes more apparent, we have the ability to take this relationship further. To take advantage of the effects of gurmat sangeet, we must become aware and actively listen to Gurbani. Active listening consists of trying to understand the raag, the bani, and the context of the bani with respect to the raag. The bani of the Sri Guru Granth Sahib Ji was compiled in raags for us to utilize; our Guru Sahibs were aware of the benefits of raag as the tool to effectively overcome mental challenges, including stress. As we develop these skills, don’t be afraid to ask questions to further your understanding as we are all lifelong learners.
About the Author
Harlove Singh
Harlove Singh is a learned Keertani and teaches Gurmat Sangeet to students throughout the nation. In efforts to preserve Gurmat Sangeet, he has recorded and published all 62 Raags of Sri Guru Granth Sahib Ji on various online platforms. Alongside his undergraduate studies, he continued his efforts with research on the effects of Raags on the mind. He has also been blessed with the opportunity to do kirtan hajri at Darbar Sahib. At present, he is enrolled in medical school and is passionate about spreading knowledge regarding Gurmat Sangeet to further its preservation.
Check out Harlove Singh's Spotify and Soundcloud:
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