Sat1176

Being totally honest with you all. Please don't think I'm some mega abhyaasi. I am not actually putting in as much effort as you might think. I'm sure you all do much more simran than das and are more dedicated. That is why I'm always questioning and doubting my own experiences. Because if I compare the amount of simran I do compared to what seems to be manifesting I think to myself, it can't be that easy. I haven't even got to the stage where I sit down for a fixed period time everyday. My simran just consists doing simran whenever I can throughout the day. Even if it is in 1 minute bursts or longer. The biggest contributor to progress must be Waheguru's grace and Sangat and technique and clarity of your own mind (how much do you let issues bother you and disturb your inner peace).

Learn to focus on the sound for the gurmantar that comes out of your mouth. I just put my all my dhyaan about an inch or two in front of my lips. Learn to sit that mind at the position and listen to your own voice. When your mind gets used to sitting there you certainly notice the difference and can feel and hear the jaap as it's happening. Mind becomes 100% focused on the jaap and does not wonder off. Take it slow, it's not a race. You will feel so much anand when you get into the grove you won't want to stop. That is all I'm doing nothing more and nothing less. The way I've been taught is to lock the mind on the gurmantar rather than having vichar/thoughts. The biggest hurdle and wall between us and god realisation is our thoughts. As they reduce changes begin to manifest. This approach seems to be the easiest I've come across and appears to be leading to progress really quickly after I have tried so many other techniques. i.e dhyaan on trikuti, heart or navel etc.

Try and reduce jealousy and slander of others in your day to day life. Be humble and polite to everyone regardless or caste, creed or faith. Try not to hurt anyone else feelings and to see God in all.

WaheGuru

Let it go

Let it go

Please do elaborate and tell us which of the anhad sounds you are hearing?
Your diagram reminds me of the following gurbani pangtis.
The True Guru is the All-knowing Primal Being; He shows us our true home within the home of the self.
ghar meh ghar daykhaa-ay day-ay, so satgur purakh sujaan.
The Panch Shabad, the Five Primal Sounds, resonate and resound within; the insignia of the Shabad is revealed there, vibrating gloriously.
panch sabad Dhunikaar, Dhun tah baajai, sabad neesaan.
Worlds and realms, nether regions, solar systems and galaxies are wondrously revealed.
deep lo-a paataal tah khand mandal hairaan.
The strings and the harps vibrate and resound; the true throne of the Lord is there.
taar ghor baajintar tah saach takhat sultaan.
 
Listen to the music of the Sukhman Channel and concentrate on the sunn.
sukhman kai ghar raag sun sunn mandal liv laa-ay.
 
Contemplate the Unspoken Speech, and the desires of the mind are dissolved.
akath kathaa beechaaree-ai mansaa maneh samaa-ay.
The heart-lotus is turned upside-down, and is filled with Ambrosial Nectar. This mind does not go out; it does not get distracted.
ulat kamal amrit bhari-aa ih man katahu na jaa-ay.
 
It does not forget the Chant which is chanted without chanting; it is immersed in the Primal Lord God of the ages.
It remembers the lord without chanting and the mind is immersed in the primal truth of the ages.
ajpaa jaap na veesrai aad jugaad samaa-ay.
All the sister-companions are blessed with the five shabads. The Gurmukhs dwell in the home of the self deep within.
sabh sakhee-aa panchay milay gurmukh nij ghar vaas.
Nanak is the slave of that one who seeks the Shabad and finds this home within.
sabad khoj ih ghar lahai naanak taa kaa daas.
Ang 1291

If  the  mind  remains  absorbed  even  for  a  quarter  of  an  hour  it  undergoes  a  complete  change,  for  it  tastes the  supreme  state  of  self-knowledge  and  will  not  abandon  it.  The  very  seeds  of  samsara  (world appearance  or  cycle  of  birth  and  death)  are  fried.  With  them,  ignorance  is  dispelled  and  the  vasanas  are utterly  pacified;  one  who  has  reached  this  is  rooted  in  satva  (truth).  He  beholds  the  inner  light  and  rests  in supreme  peace.

I was reading SGGS when I came to Ang 152. My jaw dropped and I nearly fell over. I am sure you have all read this but if you haven't I hope you find it as enlightening and inspiring as I did. A few pangti's may be missing because they are taken from my own notes. The baani has been written by Sri Guru Nanak Dev Ji. Waheguru.....
The union of air, water and fire
pa-unai paanee agnee kaa mayl.
- the body is the play-thing of the fickle and unsteady intellect.
chanchal chapal buDh kaa khayl.
It has nine doors, and then there is the Tenth Gate.
na-o darvaajay dasvaa du-aar.
Reflect upon this and understand it, O wise one. ||1||
bujh ray gi-aanee ayhu beechaar. ||1||
The Lord is the One who speaks, teaches and listens.
kathtaa baktaa suntaa so-ee.
One who contemplates his own self is truly wise. ||1||Pause||
aap beechaaray so gi-aanee ho-ee. ||1|| rahaa-o
The body is dust; the wind speaks through it.
dayhee maatee bolai pa-un
Understand, O wise one, who has died.
bujh ray gi-aanee moo-aa hai ka-un.
Awareness, conflict and ego have died,
moo-ee surat baad ahaNkaar.
but the One who sees does not die. ||2||
oh na moo-aa jo daykhanhaar. ||2||
For the sake of it, you journey to sacred shrines and holy rivers;
jai kaaran tat tirath jaahee
but this priceless jewel is within your own heart.
ratan padaarath ghat hee maahee.
The Pandits, the religious scholars, read and read endlessly; they stir up arguments and controversies,
parh parh pandit baad vakhaanai.
but they do not know the secret deep within. ||3||
bheetar hodee vasat na jaanai. ||3||
I have not died - that evil nature within me has died.
ha-o na moo-aa mayree mu-ee balaa-ay
The One who is pervading everywhere does not die.
oh na moo-aa jo rahi-aa samaa-ay
Says Nanak, the Guru has revealed God to me,
kaho naanak gur barahm dikhaa-i-aa
and now I see that there is no such thing as birth or death. ||4||4||
martaa jaataa nadar na aa-i-aa. ||4||4||
I am forever a sacrifice to the one who listens and hears, who understands and believes in the Name.
sun sun boojhai maanai naa-o. taa kai sad balihaarai jaa-o.
When the Lord Himself leads us astray, there is no other place of rest for us to find.
aap bhulaa-ay tha-ur na thaa-o.
You impart understanding, and You unite us in Your Union. ||1||
tooN samjhaavahi mayl milaa-o. ||1
I obtain the Naam, which shall go along with me in the end.
naam milai chalai mai naal.
Without the Name, all are held in the grip of Death. ||1||Pause||
bin naavai baaDhee sabh kaal. ||1|| rahaa-o
My farming and my trading are by the Support of the Name.
khaytee vanaj naavai kee ot.
This is the true mark of wisdom: that one remains detached, like the water-lily, or the lotus upon the water.
jal puraa-in ras kamal pareekh.
Attuned to the Word of the Shabad, one becomes sweet, like the juice of the sugar cane. ||3||
sabad ratay meethay ras eekh. 
By the Hukam of the Lord`s Command, the castle of the body has ten gates.
hukam sanjogee garh das du-aar.
The five passions dwell there, together with the Divine Light of the Infinite.
panch vaseh mil jot apaar.
The Lord Himself is the merchandise, and He Himself is the trader.
aap tulai aapay vanjaar.
O Nanak, through the Naam, the Name of the Lord, we are adorned and rejuvenated. 
naanak naam savaaranhaar.
How can we know where we came from?
jaato jaa-ay kahaa tay aavai
Where did we originate, and where will we go and merge?
kah upjai kah jaa-ay samaavai
How are we bound, and how do we obtain liberation?
ki-o baaDhi-o ki-o muktee paavai
How do we merge with intuitive ease into the Eternal, Imperishable Lord? ||1||
ki-o abhinaasee sahj samaavai. ||1
With the Naam in the heart and the Ambrosial Naam on our lips,
naam ridai amrit mukh naam.
through the Name of the Lord, we rise above desire, like the Lord. ||1||Pause||
narhar naam narhar nihkaam. ||1|| rahaa-o.
With intuitive ease we come, and with intuitive ease we depart.
sehjay aavai sehjay jaa-ay.
From the mind we originate, and into the mind we are absorbed.
man tay upjai man maahi samaa-ay.
As Gurmukh, we are liberated, and are not bound.
gurmukh mukto bandh na paa-ay.
Contemplating the Word of the Shabad, we are emancipated through the Name of the Lord. 
sabad beechaar chhutai har naa-ay. ||2||
Ang 153
Meeting the Gur (a.k.a. Shabad Guru within), the hard and heavy doors are opened. 
gur mil kholay bajar kapaat. 
One meets the Holy Saint only through perfect destiny.
saadh milai poorab sanjog.
The Lord`s perfect people rejoice in the Truth.
sach rahsay pooray har log.
Surrendering their minds and bodies, they find the Lord with intuitive ease.
man tan day lai sahj subhaa-ay.
Nanak falls at their feet. 
naanak tin kai laaga-o paa-ay. 
Conquering self-conceit, one obtains the Name. 
aap maaray taa paa-ay naa-o. 
One who dies in the Word of the Shabad, shall never again have to die.
sabad marai,,fir maran na ho-ay.
Without such a death, how can one attain perfection?
bin moo-ay ki-o pooraa ho-ay.
So get aboard that boat when your turn comes.
bohith charha-o jaa aavai vaar.
Those who fail to embark upon that boat shall be beaten in the Court of the Lord.
thaakay bohith dargeh maar.
Blessed is that Gurdwara, the Guru`s Gate, where the Praises of the True Lord are sung.
sach saalaahee Dhan gurdu-aar.
O Nanak, the One Creator Lord is pervading hearth and home. 
naanak dar ghar aykankaar.
The inverted heart-lotus has been turned upright, through reflective meditation on God.
ulti-o kamal barahm beechaar.
From the Sky of the Tenth Gate, the Ambrosial Nectar trickles down.
amrit Dhaar gagan das du-aar.
The Lord Himself is pervading the three worlds. ||1||
taribhavan bayDhi-aa aap muraar. ||1||
O my mind, do not give in to doubt.
ray man mayray bharam na keejai.
When the mind surrenders to the Name, it drinks in the essence of Ambrosial Nectar. Pause
man maanee-ai amrit ras peejai. rahaa-o.
When the self dies, the individual mind comes to know the Supreme Mind.
aap moo-aa man, man tay jaani-aa.
As the inner vision is awakened, one comes to know one`s own home, deep within the self. 
najar bha-ee ghar ghar tay jaani-aa. 
The Naam, the Name of the Lord, is austerity, chastity and cleansing baths at sacred shrines of pilgrimage. (Listening to the Naam is cleansing baths)
jat sat tirath majan naam.
Meeting the True Guru, we are shown the way to die.
satgur milai so maran dikhaa-ay.
Remaining alive in this death brings joy deep within.
maran rahan ras antar bhaa-ay.
Overcoming egotistical pride, the Tenth Gate is found. 
garab nivaar gagan pur paa-ay.
So chant and meditate on the Lord, and remain in the Sanctuary of the Lord. ||1||Pause||
har jap jaap rahan har sarnaa.
Meeting the True Guru, duality is dispelled.
satgur milai ta dubiDhaa bhaagai.
The heart-lotus blossoms forth, and the mind is attached to the Lord God.
kamal bigaas man har parabh laagai.
One who remains dead while yet alive obtains the greatest happiness hereafter. 
jeevat marai mahaa ras aagai. 
Meeting the True Guru, one becomes truthful, chaste and pure.
satgur mili-ai sach sanjam soochaa.
Climbing up the steps of the Guru`s Path, one becomes the highest of the high.
gur kee pa-orhee oocho oochaa.
When the Lord grants His Mercy, the fear of death is conquered. 
karam milai jam kaa bha-o moochaa. 
Uniting in Guru`s Union, we are absorbed in His Loving Embrace.
gur mili-ai mil ank samaa-i-aa.
Granting His Grace, He reveals the Mansion of His Presence, within the home of the self.
kar kirpaa ghar mahal dikhaa-i-aa.

Sounds like to me he is going towards rom rom meditation and possibly beyond....

Q&A: How to Train Your Mind to Support a Meditation Practice
I have been trying to meditate for six months without success. I can only focus on the mantra for a few moments before I start daydreaming, making plans, or attempting to solve a problem. How can I turn my mind inward?
Meditation is possible only when the mind is one-pointed, organized, calm, and tranquil. A fragmented mind cannot be turned inward, and so the first step is to collect the fragments by training the mind to concentrate. This is tricky in the beginning because concentrating a scattered mind is like collecting droplets of mercury—they slip away when you try to pick them up. Similarly when you try to collect and concentrate your scattered mind it slips away and you cannot get a good grip on all those hundreds of pieces.
A mind that is in the habit of running from one object to another cannot concentrate on one object for a prolonged period, and if you attempt to force it, it will make excuses and play tricks. While you are concentrating on one object—your breath, for example—another object flashes before your mind and the mind runs after it. When you notice that the mind is no longer trained on the breath, you bring it back, but before long it is distracted again. You bring it back, it runs off again. Eventually you give up in frustration.
That is why in the beginning it is not advisable to force your mind to focus on one object for a long time. A gradual approach is required. Asking a mind that is used to thinking of 30 things in 10 minutes to think of only one thing for 10 minutes is asking too much. Compromise by creating a situation in which you are neither forcing your mind to focus on one object for a long period of time nor letting it run constantly from one object to another. Provide the mind with a series of objects; focus it on one for a short time, then allow it to move to the next object in the series before it becomes rebellious.
Training the mind to travel from one point to another point according to your plan is the basis of all systematic relaxation exercises. This technique provides an environment where the mind can slow down as it moves from one point to the next in your body, so instead of suffocating the undisciplined, scattered mind, you are training it. It can still move from one place to another but instead of jumping from Florida to Las Vegas, from a phone conversation to what you are planning for supper, you are allowing it to travel from your forehead to your eyebrows, moving systematically through the body to the fingertips and toes and back to the forehead. In the 10 minutes it takes for the mind to move from point to point through the body it becomes concentrated. And this way a systematic and gentle mental training has begun.
If slowing down the movement of the mind is the goal, then why not simply ask the mind to attend to a series of thoughts at a slow pace? Is there a specific reason for confining the mind to the body and asking it to travel from one point to the next?
The relationship between the mind and the body is like the relationship between master and servant: mind is master and body is servant. When the servant sees that the master is dull and careless, the servant becomes careless too, and the body does not receive any guidance or motivation from a careless and scattered master. But when the servant knows that the master is attentive and vigilant, the servant becomes alert and active. For example, all the activities of the body are dependent on decisions made by the mind. The organs and bodily systems of an absent-minded person or a person with a disturbed and distracted mind are sluggish. But when the body notices that the mind is making its rounds, checking all departments—the brain, nervous system, circulatory system, respiratory system, etc.—it becomes alert and active.
This is because the mind is a flow of energy. When it is moving from one place to another throughout the nervous system and the energy channels, it automatically notes toxins and impurities that impede its flow, and the bodily systems involved in the cleansing process usually rush to begin removing them. Thus in the course of this self-guided journey of the mind from one point to another, the energy channels are unblocked, impurities are removed, and a deeper level of cleansing begins.
What is more, after practicing systematic relaxation over a period of time, the mind gradually begins to sense that turning inward leads to a delightful sense of ease and stillness. Searching for happiness, it has been running in the external world, often finding only disappointment and frustration. But once it turns inward and slows down it encounters the centers of peace and tranquility within—for example, at the heart or the eyebrow center. This encounter leads it to wonder why it is wasting time running here and there in the external world when the best joy is within. And this dawning awareness causes the mind to become less interested in running after the objects of the world, which in turn allows the mind to go back to that restful place voluntarily, without repressing a desire for worldly objects. The delight that it finds inside overshadows the charms and temptations of the external world. The natural and almost effortless process of meditation begins at this point.
I have been using relaxation techniques with some success to train my mind to turn inward and confine its movement to the space occupied by my body. Yet it still pulls my attention here and there. What should I do now?
The first step of meditation is relaxation. In the scriptures the process of relaxation is called pratyahara (the withdrawal of the mind and senses). The next step is to focus the mind on one object for a longer period of time. This is called dharana (concentration). The best way to begin practicing concentration is to focus the mind on the breath. Observe it as it flows between the nostrils and the heart center. With inhalation the mind is traveling to the heart center and with the exhalation it is traveling from the heart center to the tip of the nostrils. Eliminate the pause between inhalation and exhalation and feel as though your breath is an uninterrupted stream of energy traveling between the nostrils and the heart region. Then focus on the touch of cool air at the bridge between the nostrils when you inhale and the touch of warm air as you exhale. This will confine your mind to the bridge of the nostrils rather than the space between the nostrils and the heart area, and your concentration will become more condensed, potent, and refined.
Soon, however, you will notice that the mind is refusing to watch the flow of the breath at the bridge between the nostrils. Its tendency is to move outward, and it will try to slip away again. To manage this, move to the next level of concentration by providing an object of concentration, more concrete and profound than simple breath awareness. It is at this stage that the yogis introduce meditation on the sound so-hum. While inhaling, mentally listen to the sound “sooooooo,” and while exhaling, listen to the sound “hummmm.” (or using the Gurmantar Waaaahe-Guuuuuruuuu) Synchronize the sound so-hum with the inhalation and the exhalation and let your mind be so absorbed that the sound, the breath, and the mind become an inseparable stream of awareness. This will bring a higher level of joy and restfulness to the mind, enabling it to drop all other objects effortlessly.
https://yogainternational.com/article/view/qa-how-to-train-your-mind-to-support-a-meditation-practice

Useful tips...
 
I’ve Got One (and Only One) Thing on My Mind
The Power of Concentration
Scattering our attention becomes such a deeply ingrained habit that we hardly know we’re doing it. We barrel down the highway with the tape deck playing, munching on an apple, and carrying on a conversation—and think nothing of it. Yet we’re surprised to find we have trouble keeping the mind focused on one object when we sit for meditation.
Concentration is the prelude to meditation. Unless we cultivate the habit of concentration in other areas of our life, progress in meditation will come slowly or not at all. There’s not much point in sitting in a quiet corner for thirty minutes every morning, trying to make our mind stay in place—focused on the mantra—if we let our mind run amok the rest of the day. It’s like expecting a three-year-old, used to singing and tossing food around at mealtimes, to sit quietly and keep his food on his plate when his parents have guests for dinner. Like a well-behaved child, the mind will calm down and focus at the meditation hour if it has been trained to stay calm and focused at other times.
Simple everyday tasks are a good place to begin. Experiment with focusing on brushing your teeth when you’re brushing your teeth, for example. If you find your mind rehashing an argument with a friend, or jumping ahead to fantasies about the party tomorrow night, gently but firmly bring it back to the task at hand. Focus on the bristles moving against your teeth, the way the toothpaste tastes, how the brush handle contacts your hand.
There are plenty of opportunities to train our concentration in routine tasks—washing the dishes, making the bed, walking up the stairs. Choose several, and each time you find yourself engaged in those particular tasks, form the habit of keeping your mind centered there, taking hold of it as it wanders off and bringing it back to rest here in the present. Buddhists call this mindfulness; yogis call it dharana (concentration). Practice it in more and more areas of your life, and notice its effect on your meditation practice.
The Still Point
“Concentration (dharana) is making the mind stay in one place.”
     —Yoga Sutra 3.1
Countdown to Concentration
Caught in a long line? Instead of feeding your frustration by mentally nudging the line forward, train your concentration by counting backward from 1,000 to 1 as quickly and smoothly as possible. Too easy? Try counting backward in multiples of three.
 

Cultivating Concentration (to Support Meditation)
If you think that the goal of meditation is to make the mind blank, you have created an insurmountable obstacle to developing a rich, nourishing meditation practice. As Swami Prabhavananda and Christopher Isherwood observe in How to Know God, if making the mind blank were desirable, this condition could be “easily achieved by asking a friend to hit you over the head with a hammer.” It is not the mind’s nature to be blank, and trying to force it into that state is both futile and harmful. A meditative mind is a concentrated mind—a mind that is not blank; it is one which has become stilled by holding an unbroken, one-pointed focus on a single object for an extended period of time. In short, meditation is sustained concentration. (i.e. concentration on WaheGuru Gurmantar)
Concentration (dharana), meditation (dhyana), and spiritual absorption (samadhi) are interwoven. At the beginning of the third chapter, the Yoga Sutra explains how one state merges into the next: “Concentration is focusing attention on one object and holding it there. When awareness flows evenly toward the object of concentration, that is meditation. When in meditation the true nature of the object of concentration shines forth, undistorted by the mind of the perceiver, that is samadhi.”
Multiplying Concentration
Experienced practitioners tell us that concentration is 12 seconds of unbroken attention on one thought wave. Sustain this for 144 seconds (12 x 12) and you have reached a state of meditation. If the mind can maintain that state for another multiple of 12 (12 x 144 seconds, or 28 minutes, 48 seconds), it will have entered the first stage of samadhi.
Trying to meditate without training the mind to concentrate is like trying to write a novel before learning to read—it can’t be done. Until the mind is trained to concentrate, it will never flow into a meditative state. Yet we may avoid training the mind to be one-pointed because we’re accustomed to thinking of concentration as a mental effort, like the effort required to analyze a calculus problem. Concentration seems tension-inducing somehow, and not particularly “spiritual.” But the sustained inward focus that is a prelude to meditation is neither stressful nor unpleasant—it is relaxed, focused awareness, a state of mind that is soothing and calming, once you get the knack of it.
Making a Start
If you doubt this, try the simple breathing practice that follows. It fosters relaxed concentration and is a good way to introduce the mind to the pleasures of one-pointed attention.
Sit comfortably, with the head, neck, and trunk aligned and the body relaxed. Close your eyes and focus on the flow of the breath as it passes through the nostrils. Feel the warm touch of the exhalation and the cool touch of the inhalation. Breathe smoothly and evenly. Pay particular attention to the transition between the exhalation and the inhalation because it is here that the mind has the greatest tendency to wander off.
When your attention has come to rest on the breath, begin to count your inhalations and exhalations from 1 to 5 and 5 back to 1 again in the following pattern: Exhale 1, Inhale 2, Exhale 3, Inhale 4, Exhale 5, Inhale 1, Exhale 2, Inhale 3, Exhale 4, Inhale 5.
Work with this practice over a period of days or weeks—as long as it takes—until you can attend to it for five minutes without getting lost or confused. Notice how relaxed and refreshed you feel. This is the beginning of the one-pointed focus that, with time and practice, merges into meditation.
 

Not yet bro. One more thing.. After doing simran for 1-1.5 hours when I feel very relaxed, I lie in Shawasan and then continue swas swas simran. And after sometime, I feel some sensations starting from my feet and travelling upwards and my body goes into "Sun" (not like when our legs sleep due to insufficient blood flow). I can also feel those sensations/vibrations in my hands, navel during that time. When I hear that buzzing sound, there is a strong vibration at the back of my head too.
I am hoping to get some help on this forum... this is an awesome place to discuss this kind of experiences. Thanks very much for replying to my questions.
Waheguru

And one day there was a flash of light (just for a second) before it happened.

No I don't think of any picture, just do swaas swaas Waheguru Simran and try to listen it.

Try it. I don't see anything wrong with using a bit of help to stop the mind from escaping through the nine gates.

Have you been pulling the stomach/navel in when doing japna or forceful fast jap of gurmantar?
I have heard a throbing/pulsating navel can lead to a lot Brahm agan being generated which is not good. Take it easy if your doing the above.
 

The article in OP is good and very close to my own understanding. However, the physical acts of reproduction as a necessity are not my belief and I feel too disrespectful and shamefaced to discuss it.
I do understand the power of deep meditation at the prayag(triveni), as Guru Tegh Bahadur ji was at the time.  It is quite difficult and I've been attempting it back and forth for quite some time now. 
I've barely touched the surface of this meditation but it has given me a very firm understanding that Baba Nand Singh ji and Baba Isher Singh had much better experiences and dwellings in this particular trikuti meditation. Some of you may be aware that I have never had any associations or ties with samparda/ jathas as such, but I realised the significance of  Nanaksar's Guru Nanak portrait after some of this intense meditation. This is the reason for my profile photo, that I have since used. 
I'm not knowledgeable enough about the full hemkunt explanation, but I do understand there are some internal peaks within our sukham sareer, that are very cooling.
I have a better idea with understanding the internal Amritsar, but the physical representations of both are significant in the manners they express the internal spiritual.
 
 
 
 
.

Saakhi of Dharshan of Dhan Dhan Sri Guru Nanak Dev Ji to Sant Baba Nand Singh Ji.
Listen from the shabad : Mai prabh milanai kaa chaao
starts at time index : 01:12:30
Waheguru
 
 

Waheguru
 
We can discuss this pangti or even the many more that are similar in Raag Gauri Cheti.
Gauri Cheti instructs us about ALL the different things that we go looking and asking for. Coincidentallly, you are doing exactly this with your own question??......what??
Yes,..you have fallen into the chase of our jumping mind which is "always" trying to run in different directions to find solutions itself whilst at the same time, it will disregard Guru's Gurmat..
 
Your question is what I usually refer to as  "jumping the gun" .like when our mind tries jumping to a solution without paying attention to careful detail.
Anyhow, here's my understanding and answer to your question............
...... if you look into the pangi carefully, you will notice that Guruji is actually telling you NOT go looking for mantars!
 
Let's have a look at the 2 pangti's of this verse to see if you understand what I mean and if you buy it or not.
 
Ang 156
ਗਉੜੀ  ਚੇਤੀ  ਮਹਲਾ  ੧  ॥
Ga▫oṛī cẖeṯī mėhlā 1.
Gauree Chaytee, First Mehl:
ਅਉਖਧ  ਮੰਤ੍ਰ  ਮੂਲੁ  ਮਨ  ਏਕੈ  ਜੇ  ਕਰਿ  ਦ੍ਰਿੜੁ  ਚਿਤੁ  ਕੀਜੈ  ਰੇ  ॥
A▫ukẖaḏẖ manṯar mūl man ekai je kar ḏariṛ cẖiṯ kījai re.
O mind, there is only the One medicine, mantra and healing herb - center your consciousness firmly on the One Lord.
ਜਨਮ  ਜਨਮ  ਕੇ  ਪਾਪ  ਕਰਮ  ਕੇ  ਕਾਟਨਹਾਰਾ  ਲੀਜੈ  ਰੇ  ॥੧॥
Janam janam ke pāp karam ke kataṇhārā lījai re. ||1||
Take to the Lord, the Destroyer of the sins and karma of past incarnations. ||1|| 
 
I know that the English translation isn't precise, but it seems to be a little extra and using words not included in the original. Maybe the intention was that it may help us feel and understand Guru Nanak ji's message?... (I've no idea) .  I think that the off-tangent English translation may be a little more explanatory for doo-daahs like me.
I'm just going to make note of the pangti's 3 mentions of "medicine", "mantra" and "healing herb" and try to differentiate, so that we can be on the same page.
Aukadh means to us a variety of 'consumed' prescription medicines let's say...like some capsules/tablets etc.. which are consumed on the advice of a practitioner. In my opinion, I think it's easier to say that the mention of 'medicine' in the translation can be referenced to some physical or acknowledged symptoms that one may experience like a pain, discomfort or weakness etc... 
Then, on the other hand, we have our problems and pains that are not medical, but are about worry, anxiety, family, relationship, etc.....the usual crappy bothersome ones that deprive our sleep and disrupt our relaxed and calm states.. For these, we go looking for a different kind of remedy..--> the fields of jantar mantars and all that.  AND Yes, Guru Nanak ji is referring to the variety of different mantars that can be prescribed.....like the mantar for this and the mantar for that, .. and different mantars for different people in the family...etc. ..
Lastly, the mention of "healing herb" ,which I think (I may be wrong!),... is referenced by the translator to distinguish it from healing applications like cream and ointments.  Prescribed herbs and plants that are applied directly to problematic body area like skin, muscle rubs, eye infections and all alike.
 
Guru Nanak ji is telling is that we don't have to go an play some lottery luck to get the right single curing medicine, mantra or topical med.... but for ALL the problems that our mind may experience,  we need ONLY the ONE-SINGLE name of the ONE-ALMIGHTY.. This name, as per Guru Nanak teachings can be allah, ram, har, kudrat or whatever you refer to him as.  It doesn't matter whether a mantar means ram or har, because Akaal purakh doesn't need a name to label him. Gurbani tells us that even if you write a scribe with all the possible names for him: it could never be long enough to do any justice and the scriber will just regret.
So, you did exactly what the pangti tells you not to do. Your minds reaction was to find that correct mantar to help heal yourself from everything.. Guru Nanak ji is saying that "You only have to FOCUS your chit(consciousness) towards the ONE Lord"  To do this then, you may find some mantar helpful. Mantar can be mool mantar, waheguru jap, har har, ram ram, ..anything...   It's just that as per Sikh maryada, we have a designated "waheguru" mantar. This mantar helps keep the uniformity amongst us Sikhs. Even in Guru Nanak ji's time people would claim that their God or their devi/devta was better than the other's.  The last thing we need in today's age is further foolish claims that "my mantra is better than theirs"
The pangti says to "Darir chit kijai" to "Darir" and make your consciousness "pakkah" and permanent in the ONE lord, and him only.
 
Going further to the 2nd line
ਅਉਖਧ  ਮੰਤ੍ਰ  ਮੂਲੁ  ਮਨ  ਏਕੈ  ਜੇ  ਕਰਿ  ਦ੍ਰਿੜੁ  ਚਿਤੁ  ਕੀਜੈ  ਰੇ  ॥
A▫ukẖaḏẖ manṯar mūl man ekai je kar ḏariṛ cẖiṯ kījai re.
O mind, there is only the One medicine, mantra and healing herb - center your consciousness firmly on the One Lord.
 
ਜਨਮ  ਜਨਮ  ਕੇ  ਪਾਪ  ਕਰਮ  ਕੇ  ਕਾਟਨਹਾਰਾ  ਲੀਜੈ  ਰੇ  ॥੧॥
Janam janam ke pāp karam ke kataṇhārā lījai re. ||1||
Take to the Lord, the Destroyer of the sins and karma of past incarnations. ||1|| 
I tend to see it as what it tells us directly. -That the paaps and sins from all our previous janams and the paaps from the past in this lifetime can also be wiped if we darir our consciousness and make it 'pakkah' in the single Almighty Akaal Purakh.  That itself is ANOTHER healing and aukhaad we need but we never ask for. We only ask for the medicine-dwaiyee, mantar and healing balms mentioned in the 1st pangtee....the  "needs" our mind tells us for the Here and Now. However, we are carrying this heavy weight of bad deeds from janam janam-lifetimes.
 

Good post ji
This is a very misunderstood and misinterpreted area.
Although, guest hukam has a valid point, you have given some very good reasoning.
It's like a telling a young kid that if they want something, then they should pray to Waheguru and ask.      Tell them yes, this almighty is invisible, but he knows and can do everything, even though he can't be seen. The kid's wishes nearly always get fulfilled because the lord wants everyone to build their own foundations of faith.
After time. one comes to realise that his hukam and bhana is what prevails, and eventually,you get to a stage where it will feel foolish asking for any worldly needs. This is because you know that the Lord knows what you really need and not what you think you may need. Then your ardas becomes mainly for shakti to get closer to Akal purkakh and  forgiveness of all mistakes that one may have made and may make in the present. Mistakes being knowingly and unknowingly.
 
Waheguru
 

SSA..... shell laying on the beach....subtly vibrates to the air passing through it........even softer than the pure delta binaural beat. this is only one of the aspects of ringing sound.............but I hear it constantly it sort of lies at the substratum and supports/absorbs all the external sounds.
as Hafiz says:
Listen ye to the heavenly orchestra,
With notes of dulcimer, flute, zither and guitar.
ya sometimes the notes are of ... dulcimer, flute, zither and guitar. Distant drums, tuning fork, actually its mixture of sound sometimes, If I concentrate intensely on any one sound, say distant drum beats it gets louder.

Please do elaborate and tell us which of the anhad sounds you are hearing?
Your diagram reminds me of the following gurbani pangtis.
The True Guru is the All-knowing Primal Being; He shows us our true home within the home of the self.
ghar meh ghar daykhaa-ay day-ay, so satgur purakh sujaan.
The Panch Shabad, the Five Primal Sounds, resonate and resound within; the insignia of the Shabad is revealed there, vibrating gloriously.
panch sabad Dhunikaar, Dhun tah baajai, sabad neesaan.
Worlds and realms, nether regions, solar systems and galaxies are wondrously revealed.
deep lo-a paataal tah khand mandal hairaan.
The strings and the harps vibrate and resound; the true throne of the Lord is there.
taar ghor baajintar tah saach takhat sultaan.
 
Listen to the music of the Sukhman Channel and concentrate on the sunn.
sukhman kai ghar raag sun sunn mandal liv laa-ay.
 
Contemplate the Unspoken Speech, and the desires of the mind are dissolved.
akath kathaa beechaaree-ai mansaa maneh samaa-ay.
The heart-lotus is turned upside-down, and is filled with Ambrosial Nectar. This mind does not go out; it does not get distracted.
ulat kamal amrit bhari-aa ih man katahu na jaa-ay.
 
It does not forget the Chant which is chanted without chanting; it is immersed in the Primal Lord God of the ages.
It remembers the lord without chanting and the mind is immersed in the primal truth of the ages.
ajpaa jaap na veesrai aad jugaad samaa-ay.
All the sister-companions are blessed with the five shabads. The Gurmukhs dwell in the home of the self deep within.
sabh sakhee-aa panchay milay gurmukh nij ghar vaas.
Nanak is the slave of that one who seeks the Shabad and finds this home within.
sabad khoj ih ghar lahai naanak taa kaa daas.
Ang 1291

SSA..very nice article, I am experiencing this sweet and subtle sound from last 3 years,,,,THE BLISS....the anhad naad..............
This withdrawal......(inhalation of 5 action sense) takes place through the
channel known as Sushumna Nadi,,,,SUKHMAN NARI, THE CENTRAL CHANNEL.... which stretches from the base
of the spine [the mooladhara chakra] to the brain [the sahasrara
chakra]............AND...... and the thought-free vacuum...
thus left....... in the Sahasrara is felt as bliss......................anhad naad can be heard.......while exhaling...........................................................here and now.........

As both Xylitol and Chatanga1 have mentioned the importance of good Sangat, and therefore I would like to expand on that.
I personally have felt the same as you (mrhsinghk) but I was guided by the guides about the spiritual significance of the good sangat. You can do the experiment as follows:
* Go to any Live concert of any singer/comedian/performer/sports/anyevent and enjoy the performance LIVE. At the same time record the entire performance.
Once at home, try to play the same recording event. Do you feel the difference? If you've ever attended a Live concert you will immediately say: Watching and Listening Live is another world, especially if music is involved. Do you know why? Just because of the collective consciousness of the number of people. In Live concert, the Raw emotion of many people are acting as one. It simply means that humans have the capability to tune in their consciousness with another and both gets the benefit.
But again, the requirement is Good Sangat which could also be found in the company of more than one at home; in-fact, the best company/sangat is with oneself (with our own Atma). But there are very few who could enjoy the sangat of self/atma, but rest of us are better off finding a place where there is maximum potential of finding a good sangat and Gurdwara is the best place (relatively) with the max probability of finding a higher level spiritual person with whom we can tune in our consciousness in the huzoore of Maharaj.
At the end, it's always nice to hear the things which subtly we want to hear, but that may or may not be the truth and could be a mere illusion.
das

i find it harder to focus sitting in the back of the gurdwara even on normal days and easier to focus sitting in the front. i feel that the vibes of people at the back are different from the more dedicated people sitting up front. 

Had a very odd experience last night with astral projection.
 
There was a very big thunderstorm in my city and the sound was so loud that it woke most of my family up. The lightning was so bright that my entire room would be covered in light every once in a while. If anyone lives near here they might have heard it last night.
 
I'm a really heavy sleeper so I didn't notice it at first but it woke me up to a point where I was half awake. My body felt light and I noticed that I could move my body at an extremely fast speed. I moved around my room for a little while but I can't remember what happened after that. 
 
This is a first in a very long time. Astral projection has always happened by accident for me, I've never been able to do it on purpose. 
 
I know this isn't really our purpose but it's always a cool experience.