sarabatam

It is thanks veer ji. I like the matrix and many other movies
 
Here is Basics Of Sikhi on matrix a very good video.
 

1. What is Avidya?
A. Haumai ie Ego

2.How / when it is created
A. Its was created by Maya - See Asa Ki Var stanza on haumai

3. If it really is something real, then where does it reside?
A. It is real as stated in Asa Ki Var and it resides in the mind

4. If its unreal.. then how does it affects us?
A. It is unreal only when you achieve self realization, mans true identity ie, man marjaieh taat marjaie
" when the mind dies so does the ego"(SGGS)

5. If brahman is all Anand roop then how come avidya is present in Brahaman or even in Atama??
Avidiya is neither present in Brahman (God) or in the jeev atma. Avidiya is present only in the mind

Quote
On the banks of the rivers five,
His locks coiled upon his head,
Has risen the Sikh
Inspired by his Gurus' writ
With unrelenting tread.
Waver or fear he does not.
"Hail the Gurus," the quarters resound
With the cry that rises
From voices that in thousands abound.
Thus has the Sikh risen,
His gaze fixated unblinking
Upon the new sun of dawn.

"Alakh Niranjan," -
The great cry breaks all fetters,
Scatters all fears.
While close to the breast,
With a joy so great,
Rattles the sword.
Today, all Punjab raises the roar
"Alakh Niranjan."

Today is the day
When a million hearts
Know no doubts
Nor bear any debts.
Life and death
Are as slaves at their feet
Of all worries are their spirits freed.
Such a day has arrived indeed
Upon the ten banks bounding
The rivers five.

Upon the ramparts
Of the palace in Delhi
The Emperor worries
Unable to sleep -
'Whose voices churn the heavens,
Shatter the night so silent and deep,
The fire from whose torches
The brow of the sky scorches?'

On the banks of the rivers five
Gushes blood devout
From a million hearts so stout.
As flocks of birds, souls so many
Rush to their nests.
The mothers of the braves
With blood anoint their brows
Upon the banks of the rivers five.

In war, each other 
Mughal and Sikh face,
And fall
Clasping in a death embrace.
One the other battles
As a falcon, poison rent,
Battles a serpent.
In fray so terrible that day
"Victory to the Gurus," the brave Sikhs say,
The cry from a deep store of peace hails.
While the Mughal, blood maddened,
"Deen, Deen" yells.

At the fort in Gurdaspur
Was Banda captured
By the Turani legion.
Chaining him
As they will a lion
Delhi's road they take.
Thus of Banda in battle
A prisoner did they make.

The Mughal soldiers lead the way,
Upon the road, clouds of dust appear.
The severed heads of Sikhs they display
Impaled upon spears.
Seven hundred Sikhs, their chains rattling,
In the soldiers' wake walk following.
Multitudes gather by the way, jostling for space,
Many windows are thrown open, many eyes gaze.
The Sikhs roar, "Victory to the Gurus,"
For their own lives, they do not sorrow.
Thus, today, 
Mughal and Sikh walk Delhi's way

The Sikhs jostle in impatience
To be the first to die,
As a day ends, 
And night draws nigh
Line they up and at terminator's hands
Saying "Victory to the Gurus" 
A hundred braves give up their hundred heads.

Thus, a week was past 
And the seven hundredth life
Was taken at last.
Then a Qazi put on Banda's lap
One of his sons.
"With unconcern 
Must you slay your son,"
The Qazi said.
With these words, his hands fettered,
Was Banda his little son given.

Banda's speech lay at rest.
Tenderly, his little son
He drew to his breast.
For a moment, he put his right hand upon the boy's head,
Once Banda kissed his turban red.
Then from his girdle
He pulled his dagger.
Looking upon his son, "Victory to the Gurus," 
Banda whispered in his ear,
"Fear not my son," said he.

That form so new
Shone with fervour.
A song from that young voice flew
Over the court which was a-tremor.
"Victory to the Gurus, all fear is a mirage,"
Sang the little boy
Looking at Banda's visage.

Then Banda curled his left arm
Around the boy's neck.
While his right hand, unwavering, firm
With a dagger did the child's breast rake.
"Victory to the Gurus," the child cried
And fell upon the earth and died.

The court stood silent!
Banda's form
The terminator did rend
With heated tongs.
Banda died a death stoic,
Not once did the brave moan,
He was a man heroic.
Not once did Banda in pain cry.
Of the onlookers, 
Horror shut every eye
In stunned silence, the court watched by.
 
Unquote[1]
[1] - http://www.sikhnet.com/news/bandi-bir-original-eulogy-rabindranath-translated
 
Bhul chuk maaf

source: http://www.gurmatveechar.com/literature?browse=Steeks_and_Teekas/Sri_Guru_Granth_Sahib_Ji_Steeks_and_Teekas/Sant_Hari_Singh_(Randhawe_wale)
They are in twelve parts.

~ Sri Guru Gobind Singh Ji Avtar Gupurb sangat nuo Lakh Lakh Vaadiyan Hove ~
 

Interesting that you bumped this topic. I was just telling another Singh about this today!
14 Vidya (Techniques) 64 Kala (Art forms)
14 Vidya (techniques) consist of - 4 Ved : Rugved Samved Yajurved Atharvaved 4 Upved : Arthashastra : An ancient Indian Hindu treatise on statecraft, economic policy and military strategy which identifies its author by the names Kautilya and Vishnugupta. Dhanurved : The term derives from the words for bow (dhanushya) and knowledge (veda), literally the "science of archery". Gandharvaveda : An ancient Indian treatise on the performing arts, encompassing theatre, dance and music. Ayurveda : The word ayurveda consists of the words ayus, meaning "longevity", and veda, meaning "related to knowledge" or "science". Thus Ayurveda is the science of life. 6 Vedange : There are six Vedangas: Shiksha (phonetics), Kalpa (rituals), Vyakarana (grammar), Jyotishya (astronomy), Nirukta (etymology) and Chhandas (metrics). These are mentioned in the Upanishads. Shiksha : Shiksha is one of the six Vedangas, treating the traditional Hindu science of phonetics and phonology of Sanskrit. Its aim is the teaching of the correct pronunciation of the Vedic hymns and mantras. Kalpa : One of the six disciplines of Vedanga, treating ritual. Vyakaran : The Sanskrit grammatical tradition of vyakarana is one of the six Vedanga disciplines. It has its roots in late Vedic India, and includes the famous work, Astadhyayi, of Panini. Nirukta : Nirukta ("explanation, etymological interpretation") is one of the six Vedanga disciplines of Hinduism, treating etymology, particularly of obscure words, especially those occurring in the Vedas. The discipline is traditionally attributed to Yaska, an ancient Sanskrit grammarian. In practical use, nirukta consists of brief rules (sutras) for deriving word meanings, supplemented with glossaries of difficult or rare Vedic words. Chhanda : In Sanskrit, it refers to the study of Vedic meter in Classical Sanskrit poetry. Jyotish : Jyotisa (Sanskrit jyotisa, from jyotis- "light, heavenly body": also anglicized Jyotish and Jyotisha) is the Hindu system of astrology (also known as Indian astrology, Hindu astrology, and of late, Vedic astrology). Traditionally, it has three branches -
1. Siddhanta : traditional Indian astronomy.
2a. Samhita
2b. Medini Jyotisha (mundane astrology) : Predicting important events based on analysis of astrological dynamics in a country's horoscope or general transit events such as war, earthquakes, political events, financial positions, electional astrology; house and construction related matters (Vastu Shastra), animals, portents, omens etc.
3. Hora : Predictive astrology based on analysis of natal horoscopes and the moment a query is made. 64 Kala (Activities in fine arts and crafts) consist of - Geet : Art of singing. Vadya : Art of playing on musical instruments. Nrutya : Art of dancing. Natya : Art of theatricals. Aalekh : Art of painting Vishesh Kacchedya : Art of painting the face and body with colored unguents and cosmetics. Tandul kusumavali vikar : Art of preparing offerings from rice and flowers. Pushpastaran : Art of making a covering of flowers for a bed. Dashanvasanang raag : Art of applying preparations for cleansing the teeth, cloths and painting the body. Manibhumika karma : Art of making the groundwork of jewels. Shayan rachana : Art of covering the bed. Udak vadya : Art of playing on music in water. Udakaghata : Art of splashing with water. Chitrayog : Art of practically applying an admixture of colors. Malya grantha vikalpa : Art of designing a preparation of wreaths. Kesha-shekhara-pidyojana : Art of practically setting the coronet on the head. Nepathyayog : Art of practically dressing in the tiring room. Karnapatrabhang : Art of decorating the tragus of the ear. Gandhayukti / Sugandhayukti : Art of practical application of aromatics. Bhushanayojan : Art of applying or setting ornaments. Indrajal : Art of jugglery. Kouchumaryog : A kind of art. Hastalaghav : Art of sleight of hand. Chitra Shabdapup Bhakshya Vikar Kriya : Art of preparing varieties of salad, bread, cake and delicious food. Panaka-rasa-ragasava-yojana : Art of practically preparing palatable drinks and tinging draughts with red color. Suchikarma : Art of needleworks and weaving. Sutrakarma : Art of playing with thread. Vina-damuraka-vadya : Art of playing on lute and small x-shaped drum. Prahelika : Art of making and solving riddles. Pratimala : Art of caping or reciting verse for verse as a trial for memory or skill. Durvachakayog : Art of practicing language difficult to be answered by others. Pustakvachan : Art of reciting books. Natakakhyayika darshan : Art of enacting short plays and anecdotes. Kavyasamasyapurti : Art of solving enigmatic verses. Pattika vetra-ban-vikalpa : Art of designing preparation of shield, cane and arrows. Turkakarma : Art of spinning by spindle. Takshan : Art of carpentry. Vastuvidya : Art of engineering. Roupya ratna pariksha : Art of testing silver and jewels. Dhatuvad : Art of metallurgy. Maniraagdnyan : Art of tinging jewels. Aakardnyan : Art of mineralogy. Vrukshayurvedyog : Art of practicing medicine or medical treatment, by herbs. Mesh-kukkut-lavakyudhha vidhi : Art of knowing the mode of fighting of lambs, cocks and birds. Shukasarika prapalana : Art of maintaining or knowing conversation between male and female cockatoos. Utsadan : Art of healing or cleaning a person with perfumes. Keshmarjan koushal : Art of combing hair. Akshar mushtikakathan : Art of talking with letters and fingers. Mlencchitkalavikalpa : Art of fabricating barbarous or foreign sophistry. Deshbhashadnyan : Art of knowing provincial dialects. Pushpa-shakatika-nimittadnyan : Art of knowing prediction by heavenly voice or knowing preparation of toy carts by flowers. Yantramatruka : Art of mechanics. Dharanmatruka : Art of the use of amulets. Sanpathya/Samvachya : Art of conversation. Manasikavya : Art of composing verse mentally. Kriyavikalpa : Art of designing a literary work or a medical remedy. Chlikyog / Chalitakayoga : Art of practicing as a builder of shrines called after him. Abhidhankosh chhandodnyan : Art of the use of lexicography and meters. Vastragopan : Art of concealment of cloths. Dyut visesha : Art of knowing specific gambling. Aakarshan krida : Art of playing with dice or magnet. Balkridakarma : Art of using children's toys. Vainayiki vidyadnyan : Art of enforcing discipline. Vaijayiki vidyadnyan : Art of gaining victory. Vyayamiki vidyadnyan : Art of awakening master with music at dawn.  
http://www.shreyasbharadwaj.com/curious-minds/14-vidya-64-kala

Chittia baza walio Satguru, fauja rakhnia tyar bar tyar! Shaeedo Singho chito gupto, Sarbat Guru Khalsa jio Sat Sri Akal! Biyankia fauja de maliko Satguru! Rakhni birad bani di laaj! Sodhi Sache Patishah jio, tera Khalsa Jape Akal Hi Akal! Deg Tegh Fateh! 🙏🙏

~ Sri Guru Gobind Singh Ji Avtar Gupurb sangat nuo Lakh Lakh Vaadiyan Hove ~
 

~ Sri Guru Gobind Singh Ji Avtar Gupurb sangat nuo Lakh Lakh Vaadiyan Hove ~
 

~ Sri Guru Gobind Singh Ji Avtar Gupurb sangat nuo Lakh Lakh Vaadiyan Hove ~
 

~ Sri Guru Gobind Singh Ji Avtar Gupurb sangat nuo Lakh Lakh Vaadiyan Hove ~
 

source: http://www.manglacharan.com/
 

Karma Philosophy - by Pyara Daya Singh
August 27, 2017 The Panjvi [5th] Ruth of the Gurpratap Suraj Prakash Granth [written 1843CE] is famous for having deep exchanges between Guru Gobind Singh, Pyara Daya Singh and the congregation regarding difficult esoteric elements of philosophy. Pyara Daya Singh here lays out various elements of the philosophy of Karma, drawing from famous Vedanta imagery used by Shankarcharya. Below are a few terms/definitions provided to aid the reader in a meaningful reading of the passage. 
The three types of Karma 
(1) Sanchit Karma- accumulated good/bad actions from all past lives [in the archer analogy, these Karmas are the "arrows" in the archers quiver.
2) Praradh/Praraladh Karma - a portion from Sanchit Karma which has been "used" up in this life to determine ones caste/social state, longevity, and the amount pain/pleasure one will experience [in the archer analogy, these are the arrows that have already been shot]
3) Kiryamaan Karma - the good/bad actions one does in this lifetime, which will cycle back into ones Sanchit Karma for future lifetimes. [in the archer analogy, this is the arrow that is held in hand awaiting to be shot]. 
Antishkaran - One's four fold "lotus petaled" flower faculty of the mind, made from satoguni [pure] substance, it is subdivided into four functions:
1) Mann - where thoughts arise and circulate
2) Chit - faculty of memory
3) Budh - faculty of intellect
4) Ahamkaar - faculty designed to orient one's "I"ness within the universe
Clay Pot Analogy: When Consciousness [Paramatmaa] merges with Ignorance [Agyaan] and material substance [satoguni prakriti], only then do we get sentient beings with "minds" [Antishkaran]. Consciousness is metaphorically thought in this analogy as the sky (all pervading, without limit), Pure material substance [satoguni prakriti] is thought of as clay, and Ignorance as water [which binds the material substance into a form of the clay pot]. Once the clay pot is created it can "hold within it" accounts of Karma, which bind it to future life times. The analogy points to the concept that when Ignorance [agyaan] is dispelled, unifying the individual with Paramatmaa, then the clay pot of ones 'Antishkaran' cannot hold Karma, meaning they are not subject to future accounts of being, they are liberated from the cycle of birth and death. 
 
ਦੋਹਰਾ । ਨਿਤ ਪ੍ਰਤਿ ਬੈਠਹਿਂ ਸਿੰਘ ਢਿਗ ਰਹਿਣੀ ਰਹਤਿ ਬਤਾਇ । ਭਗਤ ਗ੍ਯਾਨ ਕੀ ਬਾਰਤਾ ਸੁਨਹਿਂ ਸਦਾ ਚਿਤ ਲਾਇ ।1।
Constantly positioned beside the Guru, the Singhs listened with attentive minds to directions on daily lifestyle, devotional worship and wisdom.
ਚੋਪਈ । ਸਭਿ ਸਿੱਖਨ ਬੂਝੇ ਕਰ ਜੋਰਿ । 'ਪ੍ਰਾਨੀ ਕਰਮ ਬੰਧ ਪਰ ਘੋਰ । ਤਿਨ ਕੋ ਨਿਰਨਾ ਕਰਹੁ ਸੁਨਾਵਨ । ਜਿਸ ਕੇ ਜਾਨਹਿ ਕਰਹਿ ਬਚਾਵਨ' ।2।
[One day] all the Sikhs then asked the Guru, humbling folding their hands together, "Our life force has bound by horrific past actions, please expound upon the philosophy of Karma so that we may save ourselves"
ਸ਼੍ਰੀ ਮੁਖ ਤੇ ਸਭਿਹੂਨਿ ਉਚਾਰਾ । 'ਦਇਆ ਸਿੰਘ ਮਮ ਰੂਪ ਉਦਾਰਾ । ਕਰਹੁ ਪ੍ਰਸ਼ਨ ਜੇਤਿਕ ਰੁਚਿ ਹੋਇ । ਉੱਤਰ ਕਹੈ ਸਕਲ ਹੀ ਸੋਇ' ।3।
From the blessed mouth, the Guru uttered to the entire congregation, "Daya Singh is my highest form, to your hearts desires you can ask him, who can answer all of your questions."
ਇਮ ਕਹਿਕੈ ਗੁਰ ਅੰਤਰ ਗਏ । ਅਪਰ ਸਰਬ ਤਹਿਂ ਬੈਠਤਿ ਭਏ । ਨਿਰਨੈ ਕਰਨ ਬਿਖੈ ਚਿਤ ਦਯੋ । ਦਯਾ ਸਿੰਘ ਤਬਿ ਬੋਲਤਿ ਭਯੋ ।4।
The Guru then proceeded inside his residence. Many more Sikhs arrived, sitting close, attentively listening to the response the Daya Singh then uttered.
'ਸਰਬ ਪ੍ਰਕਾਰ ਗੁਰੂ ਸਰਬੱਗ੍ਯ । ਹਮ ਤਿਨ ਅੱਗ੍ਰ ਕਹਾਂ ਅਲਪੱਗ੍ਯ । ਤਿਮ ਬੋਲੋਂ ਮੈਂ ਜਥਾ ਬੁਲਾਵੈਂ । ਨਰ ਪੁਤਲੀ ਕੋ ਜਥਾ ਨਚਾਵੈਂ ।5।
"In every way [Guru Gobind Singh Ji] is all knowing, I am of low intellect, what am I in front of them? I will only speak which the Guru himself would speak to, just as a marionettist controls a marionette.
 
ਸੋਊ ਨਿਜ ਮੁਖ ਬੋਲਿ ਸੁਨਾਵਹਿਂ । ਲੋਕ ਲਖਹਿਂ ਪੁਤਲੀ ਸੁ ਅਲਾਵਹਿ । ਪੂਰਬ ਸੁਨਹੁ ਕਰਮ ਕੀ ਗਾਥਾ । ਨਰਕ ਸੁਰਗ ਹੁਇ ਜਿਨ ਫਲ ਸਾਥਾ ।6।
So the words from my mouth which you will listen to, understand my words to be the words of a marionette. Now listen to the story of Karma, which is responsible for providing one with the fruit of heavens and hells.
ਤੀਨ ਬਿਧਿਨਿ ਕੇ ਕਰਮ ਪਛਾਨ । ਸੰਚਤਿ ਪਰਾਲਬਧ ਕਿਰੇਮਾਨ । ਤਰਕਸ਼ ਅੰਤਹਕਰਨ ਮਝਾਰ । ਤ੍ਰੈ ਬਿਧਿ ਬਾਣ ਸਿ ਬਸਿਬੇਹਾਰ ।7।
Recognize three types of Karma - Sanchit, Prarabadh, and Kiryamaan. [They reside in] One's Antishkaran [one's faculty of thinking, consisting of the Mann [where thoughts arise], Budh [intellect], Chit [memory] and Ahamkar [sense of "I"ness], which is the quiver holding all these three types of arrows of karma.
ਚੇਤਨ ਆਤਮ ਛਾਯਾ ਜੋਇ । ਪ੍ਰਤਿਬਿੰਬਤਿ ਅੰਤਹਕਰਣ ਹੋਇ । ਅਰੁ ਅੱਗ੍ਯਾਨ ਅੰਸ ਕੇ ਸਹਿਤ । ਤਿਸ ਮਹਿਂ ਕਰਮ ਬੀਜ ਗਨ ਰਹਤਿ ।8।
The reflection of Consciousness, the Atma of the world, that reflection becomes the image of one's Antishkaran. Accompanied with Ignorance, when all these 'three' come together, they allow for the seed of Karma to be planted.
ਅੰਤਹਕਰਨ ਆਪ ਜੜ ਅਹੈ । ਜਬਿਲੌ ਸੱਤਾ ਚਿੱਤੰਨ ਨ ਲਹੈ । ਤਬਿਲੌ ਕਰਮ ਧਰਣ ਸਮਰਥ ਨਹਿਂ । ਚੇਤਨ ਛਾਇਆ ਤੇ ਸਮਰਥ ਲਹਿ ।9।
Antishkaran itself is devoid of Consciousness, [it is just a reflection not the true form], until the Antishkaran does not take in the Consciousness, the Truth, until then Antishkaran is powerless to hold the various Karma's within it, the Antishkaran is powered by the shadow of True Consciousness.
ਅੰਤਹਕਰਣ ਅਹੈ ਮਨ ਜੋਇ । ਜਬਿ ਅੱਗ੍ਯਾਨ ਸਮੇਤੈ ਹੋਇ । ਤਬਿ ਸਮਰੱਥ ਕਰਮ ਧਰਿ ਸਾਰੇ । ਬਿਨ ਅੱਗ੍ਯਾਨ ਕਰਮ ਨਹਿਂ ਧਾਰੇ ।10॥
When Ignorance enters the mind, the Antishkaran, then the Antishkaran has the power to hold Karma within itself. Without ignorance the Antishkaran has no powerful to hold Karma within it.
ਦੋਹਰਾ । ਅੱਤਹਕਰਣ ਅੱਗ੍ਯਾਨ ਦ੍ਵੈ ਚੇਤਨ ਆਤਮ ਤੀਨ । ਹ੍ਵੈ ਇਕੱਤ੍ਰ ਧਾਰਹਿਂ ਕਰਮ,ਧਰੈ ਨ ਹ੍ਵੈ ਇਕ ਹੀਨ ।11।
When the three, Antishkaran, Ignorance and Consciousness come together, then within them Karma can be held, when one of these components is separated, then there is no power for Karma to be held within them.
ਚੌਪਈ । ਇਸਕੋ ਕਹੌਂ ਸਹਤ ਦ੍ਰਿਸਟਾਂਤ । ਸੁਨਹੁ ਖਾਲਸਾ ਹੈ ਜਿਸ ਭਾਂਤਿ । ਸਤਿਗੁਣ ਰੂਪ ਮ੍ਰਿੱਤਕਾ ਆਹਿ । ਅੰਤਹਕਰਣ ਪਿੰਡ ਹੈ ਤਾਂਹਿ ।12।
Listen Khalsa, another method and analogy to explain [the philosophy of Karma] is as such. Recognize clay as Satoguni, being of the purest nature, and the Antishkaran's body is built from this clay.
ਆਤਮਚੇਤਨ ਰੂਪ ਅਕਾਸ਼ । ਅਰੁ ਅੱਗ੍ਯਾਨ ਰੂਪ ਜਲ ਰਾਸ । ਮ੍ਰਿਤਕਾ ਪਿੰਡ ਮਿਲੈ ਜਲ ਸੰਗ । ਤਬਿ ਘਟ ਰੂਪ ਬਨਹਿ ਸਰਬੰਗ ।13।
Recognize Consciousness, the Atma, as being the form of the sky, and Ignorance as being the form of water. When combined the clay [Satogun] with the water [Ignorance], then the clay pot is formed [being the Antishkaran].
ਅੰਤਰ ਲਏ ਗਗਨ ਕੋ ਹੋਇ । ਕਰਮ ਅਨਾਜ ਧਰੇ ਤਬਿ ਸੋਇ । ਤੀਨਹੁਂ ਮਿਲਿ ਕਰਿ ਘਟਾ ਸੁਧਾਰੇ । ਸਮਰਥ ਹੋਇ ਪਦਾਰਥ ਧਾਰੇ ।14।
The water pot [Antishkaran] then can hold the entire sky (world), and then can hold the grain of Karma within it. When these three come together then the water pot [Antishkaran] is formed, and it has the power of holding all things.
ਤੀਨਹੁ ਨਿਜ ਨਿਜ ਹ੍ਵੈ ਕਰਿ ਨ੍ਯਾਰੇ । ਧਰਨ ਪਦਾਰਥ ਸ਼ਕਤਿ ਨ ਧਾਰੇ । ਤਿਸ ਪ੍ਰਕਾਰ ਇਕ ਆਤਮ ਜੋਇ । ਕਰਮ ਧਰੈ ਸਮਰਥ ਨਹਿਂ ਸੋਇ ।15।
When these three all become separated, there is no power to hold anything together. In this way, Consciousness by itself does not have the ability to hold Karma within it.
ਕੇਵਲ ਅੰਤਹਿਕਰਣ ਨ ਧਾਰੇ । ਤਿਮ ਅੱਗ੍ਯਾਨ ਨ ਧਰਹਿ ਨਿਵਾਰੇ । ਤੀਨਹੁਂ ਕੋ ਸੰਜੋਗ ਜਬਿ ਹੋਇ । ਕਰਮ ਧਰਨਿ ਸਮਰਥ ਹੈਂ ਸੋਇ ।16।
The Antishkaran alone cannot hold Karma either, also Ignorance by itself cannot hold anything with in. When these three come together, then [this water pot, the Antishkaran], has the ability to hold Karma within it.
ਅੰਤਹਕਰਣ ਰੂਪ ਤਰਕਸ਼ ਮਹਿਂ । ਕਰਮ ਬਾਣ ਬਾਸਾ ਨਿਤ ਪ੍ਰਤਿ ਲਹਿਂ । ਜੋ ਤਰਕਸ਼ਤੇ ਤੀਰ ਨਿਕਾਰਾ । ਐਂਚਿ ਧਨੁਖ ਛੁਟਿ ਚਲ੍ਯੋ ਅਗਾਰਾ ।17।
[Another analogy] If looking at the Antishkaran as a quiver, and Karma as different types of arrows, they are always within the quiver. [Pralabdh Karma explained] If one shoots an arrow from ones bow, that arrow leaves the bow and travels forward.
ਅਪਨੋ ਬੇਗਸੁ ਸਭਿ ਹੀ ਕਰਿਕੇ । ਨਿਸ਼ਫਲ ਹੋਤਿ ਰਹੈ ਧਰ ਪਰਿਕੇ । ਪਰਾਰਬਧ ਹੈ ਯਾਂਕੋ ਨਾਮ । ਦੇ ਫਲ ਸਭਿ ਕੋ ਹੋਇ ਵਿਰਾਮ ।18॥
That arrow, with its speed and velocity, falls on the floor missing its aim, fruitlessly. This arrow is called Praladh, this gives its fruit and then becomes irrelevant.
ਥਿਰ ਤਕਰਸ਼ ਮਹਿਂ ਜੇਤਿਕ ਬਾਨ । ਤਿਨ ਕੋ ਸੰਚਿਤ ਨਾਮ ਬਖਾਨ । ਧਨੁਸ਼ ਜੇਹ ਸੋਂ ਜੋਰ੍ਯੋ ਜੋਇ । ਨਾਮ ਸੁ ਕਿਰੇਮਾਨ ਤਿਸ ਹੋਇ ।19।
All the arrows in the quiver, these arrows are called Sanchit Karma. Kriyaman Karma's are those arrows which are held to the string of the bow [ready to fire].
ਜਿਨ ਕਰਮਨਿ ਕੋ ਦਿਯੋ ਸਰੀਰ । ਪਰਾਰਬਧ ਸੋ ਜਾਨਹੁਂ ਧੀਰ । ਅਨਿਕ ਜਨਮ ਕੇ ਕਰੇ ਇਕੱਤ੍ਰ । ਸੋ ਸੰਚਤਿ ਹੈਂ ਨਾਮ ਬਚਿੱਤ੍ਰ ।20।
Those Karma's which give one their birth/body in this life, these are called Praladh Karmas. Those Karmas, which are accumulated over countless lifetimes, these endless varieties of Karmas are called Sanchit Karma.
ਕ੍ਰਿਆ ਹੋਤਿ ਨਿਤ ਜੁਤਿ ਅਭਿਮਾਨ । ਕਿਰੇਮਾਨਏ ਜਾਨ ਸੁਜਾਨ । ਕਿਰੇਮਾਨ ਜੋ ਕਹ੍ਯੋ ਬਨਾਇ । ਤ੍ਰੈ ਸੰਗ੍ਯਾ ਇਸਕੀ ਹੁਇ ਜਾਇਂ ।21।
The daily actions taken with the ignorance of duality, wise ones recognize these types of Karma as Kiryamaan. The Karma that is called Kiryamaan has three variations [that relate to the three aspects of time].
ਪ੍ਰਥਮ ਅਵਸਥਾ ਮਹਿਂ ਕਿਰੇਮਾਨ । ਦੁਤੀਏ ਮਹਿਂ ਸੰਚਤਿ ਇਹ ਜਾਨ । ਤ੍ਰਿਤੀ ਅਵਸਥਾ ਜਬਿ ਹੀ ਪਾਇ । ਪਰਾਰਬਧ ਸੰਗ੍ਯਾ ਹੁਇ ਜਾਇਂ । 22।
The first state is called Kiryamaan, the second is called Sanchit, and the third state, which is born from the previous two, is called Prarabdh Karma.
ਜਿਮ ਇਕ ਕਾਲ ਭਵਿੱਖਤ ਹੋਇ । ਬਹੁਰੋ ਬਰਤਮਾਨ ਹੈ ਸੋਇ । ਸੋਈ ਕਾਲ ਭੂਤ ਹ੍ਵੈ ਜਾਇ । ਲਖਹੁ ਖਾਲਸਾ ਤਿਸ ਹੀ ਭਾਇ ।23।
Just like the phases of time, how the future becomes the present, and the present becomes the past, Khalsa understand this to be analogous [to the state of Karma].
ਪਰਾਰਬਧ ਕੇ ਫਲ ਹੈਂ ਤੀਨ । ਜਾਤਿ ਆਰਬਲ ਭੋਗ ਸੁ ਚੀਨ । ਸੁਰ ਨਰ ਆਦਿ ਚਰਾਚਰ ਦੇਹਿ । ਉੱਤਮ ਮੱਧਮ ਅਧਮ ਅਛੇਹ ।24।
Praradh Karma gives three fruits, understand the first being one's caste (occupation/status), the second is one's age and the third is the happiness [they experience]. Demi-gods, mankind, animals, vegetation, non-sentient beings, some are high, medium, low all are subject to this.
ਸਭਿ ਕੇ ਵਿਖੈ ਹੋਤਿ ਹੈ ਨਾਨਾ । ਇਹ ਜਾਨਹੁ ਫਲ ਜਾਤਿ ਬਖਾਨਾ । ਨਿਮਖ ਆਦਿ ਹੁਇ ਜੀਵਨ ਜੇਤਿਕ । ਆਰਬਲਾ ਫਲ ਜਾਨਹੁ ਤੇਤਿਕ ।25।
These fruits have endless variations, in the same way castes have different clans within them. From the opening of one's eyes at birth, to their closing at death, recognize that one's life's length is determined [by Praradh Karma].
ਦੁਖ ਸੁਖ ਕੋ ਜੋ ਅਨੁਭਵ ਰੂਪ । ਬ੍ਰਿਧ ਕਿਧੋਂ ਲਘੁ ਕਰਨ ਅਨੂਪ । ਇਸ ਕੋ ਨਾਮ ਭੋਗ ਬੁਧਿ ਕਹੈਂ । ਚੌਦਹਿ ਲੋਕ ਬਿਖੈ ਜਨ ਲਹੈ ।26।
The pain and pleasure that one experiences in this lifetime, whether it is of great length, or of short duration, beautiful or ugly, understand this is called 'Bhog' (pleasure), and this is true in the fourteen worlds.
ਦ੍ਵੈ ਜਿ ਕਰਮ ਸੰਚਤਿ ਕਿਰੇਮਾਨ । ਆਤਮਾ ਗ੍ਯਾਨੀ ਕੇ ਹੁਇਂ ਹਾਨ । ਜਿਮ ਤਰਕਸ਼ ਮਹਿਂ ਸਰ ਸੁ ਮਿਟਾਇ । ਧਰ੍ਯੋ ਪਨਚ ਪਰ ਸੋਪਿ ਹਟਾਇ ।27।
The two types of Karma of Sanchit and Kiryamaan, that Knower of Consciousness [Atma Gyani] destroys these two. Just as the arrows in the quiver are removed or the archer chooses not to utilize these arrows.
ਪਰਾਰਬਧ ਜੋ ਛੁਟ੍ਯੋ ਸੁ ਬਾਨ । ਤਿਸਕੋ ਕਰ ਨ ਸਕੈ ਕੋ ਹਾਨਿ । ਅੱਗ੍ਯ ਤੱਗ੍ਯ ਕੈ ਇਕ ਸਮ ਹੋਇ । ਪਰਾਰਬਧ ਫਲ ਦੇ ਸਮ ਦੋਇ ।28।
The Praradh Karma, these are as if the arrow has already been shot. These Karma's [arrows] cannot be destroyed. Whether one is ignorant or a Knower of Consciousness, Praradh Karma's give the same fruit to both.
ਦੋਹਰਾ । ਸੰਚਤਿ ਗ੍ਯਾਨ ਪ੍ਰਭਾਵ ਸੋਂ ਗ੍ਯਾਨੀ ਕਰਹਿ ਬਿਨਾਸ । ਜਿਮ ਅਨਾਜ ਮੰਦਰ ਸਹਤ ਦਾਹੈ ਅਗਨਿ ਪ੍ਰਕਾਸ਼ ।29।
Sanchit Karma's are destroyed with the force of wisdom by the Wise man [Gyani]. Just in the same way, when lighting a house on fire, the seeds stored inside are also destroyed.
ਮੰਦਰ ਸਹਤ ਅਨਾਜ ਕੇ ਜਬਿ ਭਾ ਜਲਿ ਕੈ ਛਾਰ । ਅੰਕੁਰ ਕੋ ਨ ਸਮ੍ਰੱਥ ਪੁਨ ਜਾਨੋ ਤਿਸੀ ਪ੍ਰਕਾਰ ।30।
When the entire house and seeds are burnt into ash, the seeds do not have any power in them to be used to grow crop, in this same way recognize [that when Sanchit Karma is destroyed it cannot bring forth any fruit].
ਚੌਪਈ । ਸੰਚਤਿ ਕਰਮ ਸੋ ਅੰਤਹਕਰਣ । ਗ੍ਯਾਨ ਅਗਨਿ ਤੇ ਕਰੈ ਪ੍ਰਹਰਣ । ਬਹੁਰ ਜਨਮ ਦਾਇਕ ਨਹਿਂ ਸੋਇ । ਜਲੇ ਅਨਾਜ ਅੰਕੂਰ ਨ ਹੋਇ ।31।
Sanchit Karma is like a house just like one's Antishkaran. The Wise man [Gyani] destroys it with the fire [of wisdom]. Then no fruit can be grown [from Karma], just as if seeds were burnt into ash, rendering them useless.
ਅੰਤਹਕਰਣ ਨਾਸ਼ ਇਸ ਭਾਂਤ । ਚਿਤ ਸਤਿ ਹੋਇ ਜਾਤਿ ਸਭਿ ਸ਼ਾਂਤਿ । ਚਿਤ ਸਤਿ ਕੋ ਅਬਿ ਅਰਥ ਬਖਾਨੋ । ਅੰਤਹਕਰਣ ਰੂਪ ਸ਼ ਜਾਨੋ ।32।
In this way one's Antishkaran is dissolved. One's consciousness dissolves into the Consciousness [of All] and attains peace. [the Singhs then asked Bhai Daya Singh, can you explain more into one's Consciousness?] One's consciousness merges into the Truth, understand the Antishkaran's form in this manner.
ਜਿਸ ਤੇ ਦਰਸ ਅਸੰਮਕ ਪਿਖੈ । ਆਤਮ ਬੁੱਧਿ ਅਨਾਤਮ ਬਿਖੈ । ਜਗਤ ਅਸੱਤਿ ਬਿਖੈ ਸਤਿ ਬੁੱਧ । ਆਤਮ ਸੱਤਿ ਅਸੱਤਿ ਕੀ ਸੁੱਧ ।33।
[the Mind is now discussed] When the mind is immersed in ignorance it cannot perceive the Truth [Consciousness], it only views duality. The Mind understands one's body to be Consciousness, but this is not Consciousness. Within the transient world the eternal Consciousness pervades. The mind does not perceive the Consciousness, the Eternal Truth, but views only ignorance and transiency.
ਨਾਮ ਇਸੀ ਕੋ ਮਨ ਪਹਿਚਾਨ । ਜਬਿ ਹੈ ਪ੍ਰਾਪਤਿ ਆਤਮ ਗ੍ਯਾਨ । ਤਬਿ ਇਸ ਬਿਧਿ ਕੋ ਭਾਵ ਬਿਨਾਸੇ । ਜਿਉਂ ਕਾ ਤਿਉਂ ਸੁ ਪਦਾਰਥ ਭਾਸੇ ।34।
Understand the mind to be thus. But when [the mind] perceives the wisdom of Consciousness, then its manner of ignorance is destroyed. Then it can clearly view what is Eternal and what is transient.
ਜਬਿ ਚਿਤ ਸਤਿ ਇਸ ਬਿਧਿ ਕੋ ਭਯੋ। ਤਬਿ ਸੰਚਤਿ ਜੁਤਿ ਮਨ ਜਲਿ ਗਯੋ । ਜਿਮ ਮੰਦਰ ਜੁਤਿ ਜਲ੍ਯੋ ਅਨਾਜ।  ਪੁਨ ਅੰਕੂਰ ਨਹੀ ਉਪਰਾਜ ।35।
When one's mind perceives Truth in this manner, then the stores of Sanchit Karma are destroyed. Just as a house, filled with seeds, is burned and the seeds are turned into ash and rendered useless.
ਕਿਰੇਮਾਨ ਜੋ ਕਰਨ ਕਰਾਹੀ । ਗ੍ਯਾਨੀ ਕੇ ਉਪਜਤਿ ਸੋ ਨਾਂਹੀ। ਪਰਾਰਬਧ ਕਰਿ ਕ੍ਰਿਆ ਜੁ ਠਾਨਿ। ਹੋਤਿ ਅਨਾਤਮ ਜੁਤਿ ਅਭਿਮਾਨ ॥੩੬॥ 
Kiryaman Karma's, which are regularly done, the Wise man does not allow them to take birth. However, due to Praradh Karma's one does daily action in a state of ignorance, and sees the world as transient.
 ਵਹੀ ਕ੍ਰਿਆ ਹੋਵੈ ਕ੍ਰਿਯਮਾਨ। ਜਾਤਿ ਪ੍ਰਣੰਮਤਿ ਅਪਰ ਬਿਧਾਨ। ਸੋਈ ਕ੍ਰਿਯਾ ਹੀਨ ਅਭਿਮਾਨ। ਉਪਜੈ ਨਹੀਂ ਕਦਾਚਿਤ ਜਾਨ ॥੩੭॥
Those actions done in duality, become Kiryamaan. These Kiryamaan Karma become into other types of Karma, Sanchit and Praradh. Those whoever do not act in duality, they do not give birth to Kiryamaan Karma, and no karma is born from these actions. [and the cycle of producing karma is stopped].
ਪਰਾਰਬਧ ਤੇ ਹੁਇ ਕਿਰਮਾਨ। ਭੋਜਨ ਰੂਪ ਕ੍ਰਿਯਾ ਜਿਮ ਠਾਨਿ।  ਪਰਾਰਬਧ ਕੋ ਰੂਪਹਿ ਸੋਇ। ਭੋਜਨ ਕਰੇ ਪੁਸ਼ਟਤਾ ਜੋਇ ॥੩੮॥
Praradh will become Kiryamaan Karma. The actions to experience pleasure, these are of the form of Praradh Karma. The power to experience these pleasures come from the form of Praradh Karma.
ਸੋ ਕ੍ਰਿਯਮਾਨ ਰੂਪ ਪਹਿਚਾਨ। ਦੇਹਿ ਸਰੁਜ ਸੋ ਪੁਸ਼ਟ ਨ ਜਾਨ। ਜੇ ਅਰੋਗ ਸੋ ਪੁਸ਼ਟ ਬਡੇਰੀ।  ਤਿਸੀ ਪ੍ਰਕਾਰ ਜੁਗਤਿ ਲਿਹੁ ਹੇਰੀ ॥੩੯॥ 
So understand this form of the Kiryamaan Karma. But as the pain in the body cannot be [easily] remedied by food, one who is immune from disease their body remains strong. Understand this is analogous to [karma], one devoid of the disease of duality will not be struck by the illness of karma.
ਹੋਇ ਕ੍ਰਿਯਾ ਜੁਤਿ ਤਨ ਅਭਿਮਾਨ । ਸੋਇ ਕ੍ਰਿਯਾ ਹੈ ਉਪਜਨਵਾਨ । ਤਨ ਅਭਿਰਾਮ ਨ ਗ੍ਯਾਨੀ ਧਰੈ । ਯਾਂਤੇ ਨਹੀ ਬੰਧ ਕੋ ਕਰੈਂ ॥੪੦॥
Those actions done in duality, those actions will produce fruit [karma] in ones future. The Wise man [Gyani] does not act in duality, [understanding he is not separate from the World], and is therefore not bound by karma.
ਕਰਮ ਮਾਲ ਸਭਿ ਕੇ ਗਰ ਪਰੀ । ਤਨ ਹੰਤਾ ਤ੍ਯਾਗੇ ਤਿਨ ਹਰੀ । ਬਿਨਾ ਤ੍ਯਾਗ ਤੇ ਅਨਿਕ ਕਲੇਸ਼ । ਜਨਮ ਮਰਨ ਕੇ ਕਸ਼ਟ ਅਸ਼ੇਸ਼ ॥੪੧॥ 
The rosary of Karma is placed around everyone's neck, those who renounce duality break the rosary. Without renouncing duality one is subject to countless pains [of karma], and will continually be born again and again.
ਯਾਂਤੇ ਸਤਿਗੁਰ ਨੇ ਬਹੁ ਬਾਰ । ਬਰਨਨ ਕੀਨੋ ਗ੍ਰੰਥ ਮਝਾਰ । ਹਉ ਵਿਚਿ ਆਇਆ ਹਉ ਵਿਚਿ ਗਇਆ। ਹਉ ਵਿਚਿ ਜੰਮਿਆ ਹਉ ਵਿਚਿ ਮੁਆ ॥੪੨॥ 
As the True Guru has said over and over again, and is written in the Granth, "In Ego they come into this world, and in Ego they leave. In Ego they are born and in Ego the die".
ਇੱਤ੍ਯਾਦਿਕ ਕੁਛ ਗਿਨੇ ਨ ਜਾਂਹਿ । ਕਹ੍ਯੋ ਦੇਹਿ ਹੰਤਾ ਕਰਿ ਨਾਂਹਿ ।  ਤਨ ਹੰਤਾ ਮਹਿਂ ਸਭਿ ਉਤਪਾਤ । ਦੁਖ ਪ੍ਰਾਪਤਿ ਪੁਨ ਪੁਨ ਪਛੁਤਾਤ ॥੪੩॥
There are countless passages like this within the [Guru] Granth, which tell us over and over again not to have duality [attributing one's body as separate from the universe]. In this duality of the body, all pains and suffering is born, and over and over again one regrets [for failing to go beyond one's body].
ਜਨਮ ਅਸੰਖ ਇਸੀ ਤੇ ਧਰੈ । ਅੱਪ੍ਰਮਾਨ ਸੰਕਟ ਤੇ ਮਰੈ ।     ਮਮਤਾ ਆਦਿ ਬਿਕਾਰ ਅਨੇਕ । ਤਨ ਹੰਤਾ ਜਨਤੀ ਅਬਿਬੇਕ ॥੪੪॥
[Through the actions in duality, which give rise to Karma], one is born over and over again, suffering endless pain. Pride and the countless other vices all stem from ignorance, creating duality between your body [and the universe/Paramatmaa].
ਜਿਸ ਜਨ ਪਰ ਹੋਵੈ ਗੁਰ ਕਰੁਨਾ । ਤਨ ਹੰਤਾ ਕੋ ਕਰਹਿ ਪ੍ਰਹਰਨਾ । ਤੱਤ ਉਪਦੇਸ਼ ਨਾਮ ਲਿਵਲਾਵੈ । ਜਨਮ ਮਰਨ ਦੁਖ ਤੇ ਛੁਟਿ ਜਾਵੈ ॥੪੫॥
That servant who receives the Grace of the Guru, their duality is destroyed. Through the true essence of the [Guru's] teachings, one is ever merged into the Name [of Hari], and is then forever liberated from the pain of reincarnation."
ਗੁਰਪ੍ਰਤਾਪ ਸੂਰਜ ਪ੍ਰਕਾਸ਼ ਗ੍ਰੰਥ, ਰੁੱਤ 5, ਅਧਿਆਇ 41 

Nice, honorable and noble work to help out most needy

Yes basic of sikhi and nanak naam are awesome channels on sikhism.

excellent!.  We are on the same page now. 
This is what i would have moved onto next. The understanding and differentiating is helpful to help us conquer ourselves and to "mann jithay jagjeet". With topics like the above, i find a lot of misguidance and confusion, hence the the reasons for addressing it. 
That map is very good and one of those that you need to refer back to.  
 
 

Your post deconstructs atma and paratma very well for understanding purposes. Difference really lies in how surat fragments single block reality into duality thats why distinctive terms/different reference point/different state comes in gurbani and spiritual literature to explain concepts based on seeker different level or grasp of understanding but in reality there are none its only paratma/atma. Baba ji said in the tape- there is no you or me its only paratma/atma- tai har ape aap . Also If you read sukhmani sahib asthpadi 21st*, maharaj from absolute non dual reality/ point of view also reject/questions fragment dual reality play of shiv and shakti as they are no where to be found.
*
ਜਬ ਨਿਰਗੁਨ ਪ੍ਰਭ ਸਹਜ ਸੁਭਾਇ ॥
जब निरगुन प्रभ सहज सुभाइ ॥
Jab nirgun parabẖ sahj subẖā▫e.
When God was without attributes, in absolute poise,
ਤਬ ਸਿਵ ਸਕਤਿ ਕਹਹੁ ਕਿਤੁ ਠਾਇ ॥
तब सिव सकति कहहु कितु ठाइ ॥
Ŧab siv sakaṯ kahhu kiṯ ṯẖā▫e.
then where was mind and where was matter - where was Shiva and Shakti?
This mahavak from gurbani also talks about how there are no difference between atma and paratama
Gyan Parbodh from sri dasam granth
ਪਾਧੜੀ ਛੰਦ ॥
पाधड़ी छंद ॥
PAADHRAI STANZA
ਤ੍ਵ ਪ੍ਰਸਾਦਿ ॥
त्व प्रसादि ॥
BY THY GRACE
ਦਿਨ ਅਜਬ ਏਕ ਆਤਮਾ ਰਾਮ ॥ ਅਨਭਉ ਸਰੂਪ ਅਨਹਦ ਅਕਾਮ ॥
दिन अजब एक आतमा राम ॥ अनभउ सरूप अनहद अकाम ॥
On a day the curious soul (asked): The infinite and Desire less Lord, the Intuitive Entity.
ਅਨਛਿੱਜ ਤੇਜ ਆਜਾਨ ਬਾਹੁ ॥ ਰਾਜਾਨ ਰਾਜੁ ਸਾਹਾਨ ਸਾਹੁ ॥੧॥੧੨੬॥
अनछि्ज तेज आजान बाहु ॥ राजान राजु साहान साहु ॥१॥१२६॥
Of everlasting Glory and long-armed; the King of kings and Emperor of emperors.1.126.
ਉਚਰਿਓ ਆਤਮਾ ਪਰਾਤਮਾ ਸੰਗ ॥ ਉਤਭੁਜ ਸਰੂਪ ਅਬਿਗਤ ਅਭੰਗ ॥
उचरिओ आतमा परातमा संग ॥ उतभुज सरूप अबिगत अभंग ॥
The soul said to the Higher Soul; the Germinating Entity, Unmanifested and Invincible;
ਇਹ ਕਉਨ ਆਹਿ ਆਤਮਾ ਸਰੂਪ ॥ ਜਿਹ ਅਮਿਤ ਤੇਜ ਅਤਿਭੂਤਿ ਬਿਭੂਤਿ ॥੨॥੧੨੭॥
इह कउन आहि आतमा सरूप ॥ जिह अमित तेज अतिभूति बिभूति ॥२॥१२७॥
What is this Soul Entity? Which hath indelible glory and which is of queer substance."2.127.
ਪਰਾਤਮਾ ਬਾਚ ॥
परातमा बाच ॥
The Higher Soul said:
ਯਹਿ ਬ੍ਰਹਮ ਆਹਿ ਆਤਮਾ ਰਾਮ ॥ ਜਿਹ ਅਮਿਤ ਤੇਜਿ ਅਬਿਗਤ ਅਕਾਮ ॥
यहि ब्रहम आहि आतमा राम ॥ जिह अमित तेजि अबिगत अकाम ॥
This Soul is itself Brahman;" Who is of Everlasting Glory and is Unmanisfested and Desireless.
ਜਿਹ ਭੇਦ ਭਰਮ ਨਹੀਂ ਕਰਮ ਕਾਲ ॥ ਜਿਹ ਸਤ੍ਰ ਮਿਤ੍ਰ ਸਰਬਾ ਦਿਆਲ ॥੩॥੧੨੮॥
जिह भेद भरम नहीं करम काल ॥ जिह सत्र मित्र सरबा दिआल ॥३॥१२८॥
Who is indiscriminate, actionless and deathless; Who hath no enemy and friend and is Merciful towards all.3.1228.
ਡੋਬਿਓ ਨ ਡੁਬੈ ਸੋਖਿਓ ਨ ਜਾਇ ॥ ਕਟਿਓ ਨ ਕਟੈ ਨ ਬਾਰਿਯੋ ਬਰਾਇ ॥
डोबिओ न डुबै सोखिओ न जाइ ॥ कटिओ न कटै न बारियो बराइ ॥
It is neither drowned nor soaked; It can neither be chopped nor burnt.
ਛਿਜੈ ਨ ਨੈਕ ਸਤ ਸਸਤ੍ਰ ਪਾਤ ॥ ਜਿਹ ਸਤ੍ਰ ਮਿਤ੍ਰ ਨਹੀਂ ਜਾਤ ਪਾਤ ॥੪॥੧੨੯॥
छिजै न नैक सत ससत्र पात ॥ जिह सत्र मित्र नहीं जात पात ॥४॥१२९॥
It cannot be assailed by the blow of weapon; It hath neither an enemy nor a friend, neither caste not lineage.4.129.
ਸਤ੍ਰ ਸਹੰਸ ਸਤ ਸਤ ਪ੍ਰਘਾਇ ॥ ਛਿਜੈ ਨ ਨੈਕ ਖੰਡਿਓ ਨ ਜਾਇ ॥
सत्र सहंस सत सत प्रघाइ ॥ छिजै न नैक खंडिओ न जाइ ॥
By the blow of thousands of enemies, It is neither wasted away nor fragmented.
ਨਹੀ ਜਰੈ ਨੈਕ ਪਾਵਕ ਮੰਝਾਰ ॥ ਬੋਰੈ ਨ ਸਿੰਧ ਸੋਖੈ ਨ ਬਯਾਰ ॥੫॥੧੩੦॥
नही जरै नैक पावक मंझार ॥ बोरै न सिंध सोखै न बयार ॥५॥१३०॥
It is not burnt even in the fire. It is neither drowned in the sea nor soaked by the air.5.13

All religions point to self realization, unfortunately lot of people wrap their head around pointers rather abiding whats pointer pointing towards. 
 
Ang-1351
ਜਿਨਿ ਆਤਮ ਤਤੁ ਨ ਚੀਨ੍ਹ੍ਹਿਆ ॥ 
जिनि आतम ततु न चीन्हिआ ॥ 
Jin āṯam ṯaṯ na cẖīnĥi▫ā. 
Whoever does not realize the essence of the soul - 
  ਸਭ ਫੋਕਟ ਧਰਮ ਅਬੀਨਿਆ ॥ 
सभ फोकट धरम अबीनिआ ॥ 
Sabẖ fokat ḏẖaram abīni▫ā. 
all his religious actions are hollow and false. 

5 Elements, Realization and being Selfless.
Below is some explaining and understanding about what realization actually means and why the concern with 5 elements. Important to understand what 5 elements represent and what is not made from these 5 tat. I've not used any other references except for Gurbani quotes, so all errors are mine and I stand corrected.
 
 Everything made of the 5 tat is in constant change, moment to moment, in a continual flux of motion. This is what contributes to kaal and time. This is also what our mind perceives as the 'Reality'. The surroundings and the 5 tat maya,that existence is enveloped in, is perceived as the “Reality”

Q: But if the 5 tat maya is the reality, then what is realization?
A: Funny, because "realization" is actually realizing, that the reality perceived by our mind is Not the reality, and Not the truth.
 
Realization = Realizing that reality, as we know it, is NOT actually real
-Why?
Because the Truth is aad jugaad,hai bhi, hosi,,,,, He always was, always is and will always remain "as is" Truth does not change. He is not in constant variation or shift. He stays as he always was and always will be

Kabir ji says..
ਨਾ ਓਹੁ ਬਢੈ ਨ ਘਟਤਾ ਜਾਇ ॥
Nā oh badẖai na gẖatṯā jā▫e.
God does not increase or decrease.
 
ਅਕੁਲ ਨਿਰੰਜਨ ਏਕੈ ਭਾਇ ॥੩॥
Akul niranjan ekai bẖā▫e. ||3||
He is unknowable and immaculate; He does not change. ||3||

 
Q:Why does the MInd perceive the reality as the changing maya that is made of 5 tat?
A:Because the Mind itself is made of 5 tat (non-spiritualists won't get what man tu jyot saroop hai really means)

Gurbani confirms what I'm saying-

ਇਹੁ ਮਨੁ ਪੰਚ ਤਤੁ ਤੇ ਜਨਮਾ ॥
Ih man pancẖ ṯaṯ ṯe janmā.
This mind is born of the five elements.

 
The unchanging "truth" our almighty lord Waheguru, is NOT made of 5 elements. Gurbani also tells us-

ਰੂਪੁ ਨ ਰੇਖ ਨ ਪੰਚ ਤਤ ਠਾਕੁਰ ਅਬਿਨਾਸ ॥੨॥
Rūp na rekẖ na pancẖ ṯaṯ ṯẖākur abinās. ||2||
He has no form or outline, and He is not made of the five elements; our Lord and Master is imperishable. ||2||

Beloved Kabirji confirms. The mind is in constant change and living off the 5 elements in maya-

ਇਹੁ ਮਨੁ ਪੰਚ ਤਤ ਕੋ ਜੀਉ ॥
Ih man pancẖ ṯaṯ ko jī▫o.
This mind is the life of the five elements

We are changing and everything in the universe, under the influence of 5 tats, is also changing. But behind all of this somewhere is the unchanging "ultimate reality".... the True one, the all knower and the doer.

Q; How do we find this True one that knows all?
By lifting this veil of 5 tats that makes the mind and everything that it perceives.
This is where we have to try and "stop" or "still" the changing mind. To still is to move to this nothingness where there is no "I" (remember the "I'' is always changing) ...the "I" is the ego.

To become SELFLESS through realizing the absence of real ego, is the practice of all paths.
Find the UNCHANGING reality, the True Reality, the True Jyot. Here there is no "I" that exists, there is no ego....this is what is called being selfless.

Kabir ji says-

ਜਹ ਕਛੁ ਅਹਾ ਤਹਾ ਕਿਛੁ ਨਾਹੀ ਪੰਚ ਤਤੁ ਤਹ ਨਾਹੀ ॥
Jah kacẖẖ ahā ṯahā kicẖẖ nāhī pancẖ ṯaṯ ṯah nāhī.
Where something existed, now there is nothing. The five elements are no longer there.


Every path or faith tells us to forget about Ego in order to "become more spiritual" or more 'Sikh" However, ordinary followers ignore this injunction because the task seems way too difficult. As a result, these followers identify with their physical bodies or with their thoughts or experiences and mistakenly take this "other" as their true self.

The 2nd reason that followers can't become selfless is because they do not know how to detach from the seductive pull of 5 tat maya.
Gurbani tells us to detach and disassociate from maya, which actually stems from detaching away from the 5 tats that are not only in what we perceive around us, but also in what makes up our "running in 10 directions" mind. They don't understand the process of purifying, the japna to get away from the "forever changing" 5 tat maya àto the non-changing stillness and truth.
They become at loss when it comes to the task of spiritual cultivation. I say "cultivation" because Gurbani pangtees about sowing and reaping seeds, are not all about karams, (wont cross-reference here now to go off current discussion.) they are also about the spiritual practice efforts you make and the gurprasad grace that will follow. Gurprasad and grace doesn't come from 'above to à down'  if you've no efforts of going from 'down to àabove'
Don’t fool yourself thinking that gurprasad grace can just come down from above if you sit cross-legged and hath-johr(hands folded), without making an ounce of effort to raise your awareness and consciousness!


This brings me to another area of different discussion that also stems from the same 5 tat-changing-selves,...and that is "mukhti" or liberation.  Real Mukhti is to be FREE from the 5 tat existence of change. Free from the changing and repeating cycles of birth and death. Liberated from the changing 5 element maya.
 
The 5 elements have to be mastered before you can be free of them. You can do them in any order but out of Air, Water, Wind, Earth and Ether(space/akash), .Earth is the most difficult because our hair, fingernails, bones and earth kapra of physical body is the most dense. The least dense and the most flexible is the Air. The air corresponds to the prana in terms of it’s movement and Gurmat advises that we start here.

Japo Saas saas simro gobind,
saas saas to master that first element/tat of Air because it is the least dense and easiest one to master and separate from.
 
Air is also what came first before material creation from Primal void of Sunn, Gurbani says…
 
ਪਉਣੁ  ਪਾਣੀ  ਸੁੰਨੈ  ਤੇ  ਸਾਜੇ  ॥
Pa▫uṇ pāṇī sunnai ṯe sāje.
From this Primal Void, He fashioned air and water.
Thus, it is very possible to do the reversible and enter Sunn Samadhi by mastering and separating from the Air. This is a key approach we use in simran to go into sunn from that cross-legged, hath-johr position.
 
Air is the Guru of maya, since "pavan guru, pane pitaa, mata dharth.mahaat” and Air
 

That's good understanding,, but we have to keep an open mind and some of these vichaars have depths beyond our reach. I have tried to keep it simplistic and this is mostly my own understanding and interpretation. All errors are mine and i stand corrected.
 
It's a deep question, but as you mention, chetan dissolves completely into atma at brahmgyan avastha. You can tell that Babaji has a deep and profound understanding of this and it's difficult to put in words for common man.  He's answered a question using chosen words that cover a lot of scope and I'm certain that he could talk for hours about this topic alone. He’s also given some subtle hints that should be thought provoking depending on seeker’s intellect.
I do have a hell of a lot to say about atma and chetan/chit,(consciousness), but it’s really recognized through effort and experience.   For now, I’ll briefly share a few points in line with what Babaji said, and you may realise why I really admired his words.
For arguments sake, lets stick with the terms -
Atma=Soul,
Paramatma= Supreme single soul/nirankar
Chit/Chetun=Consciousness. 
To recognise and differentiate between them, is fundamental for realisation; in my opinion.
Imagine the universe at a moment before creation. Gurbani tells us that only he was present, and he was within himself. “Sargun Nirgun Nirankar sunn samadhi aap - apan keea Nanaka aapey hi phir jaap”. Visualise this for a second to picture the creation happening after this moment. That moment was the “ONG” or the big-bang.  Remember the meaning of IK-ONG-KAR.  Ik= singularity of one before creation.  Then came the “ONG” shabad sound, followed by the “KAR”(creation). The doer(IK) did the creation(KAR) with the Ong
Gurbani says “sunn samadhi aap” he was in primal samadhi in the void within himself. This “within himself” in sunn samadhi is crucial because when referring to that moment before creation; nothing had been created yet. At that point, it was just ‘IK’
It may help if you imagine a still, single point as IK. The big bang theory even calls this the 'moment of singularity'. It is at this stage, when there were no manifestation of Sargun or Nirgun, but it was just Nirankar himself. (No akaar =Nirankar, whereas Sargun & nirgun are akaar)
Bearing this in mind, it can help understand why two terms translated as formless (nirgun and nirankar) are used.  Nirgun, refers to  ‘after creation’ meaning = without form, without attributes etc.  Nirankar refers to that singularity, the IK himself before any creation, before any akaar. Now, when we bring in Atma and Chetan, it can help understand where they fit in. The topic itself is huge because it brings in everything like manmat, gurmat, brahmagyan, turiya avastha and much more of gurbani from comprehending this Ik-ong-kar alone along Nirankar (without akaar or consciousness)
When IK is by itself, just before moment of ong-kar, then we could also say that the almighty single soul/atma is Paramatma. It may be helpful to visualise a light(jyot) that is akin to a singularity point or dot… imagine this jyot as not radiating and not yet emitting light to the surroundings. It’s that trillionth of a second from when you turn the light switch on in a dark room, to when the room lights up. The moment when the bulb filament has just ignited and the luminosity is still within the bulb and not expanded out into the room. In this trillionth of a sec, the MOTION is not in play yet…This motion that I’m referring to is what came into play from the IK. This is the Consciousness. It is the Chetan or Chit within, and around us.
As the jyot or Ik, begins to radiate outwards and expand, we could say that it’s all executed via an increasing flux of Chetan/Consciousness. The expanding universe and worlds were created in this instant. We also know, that he is STILL creating because science tells us the universe is still expanding.  The “kar” is done but is also continuing to be created.
Q) What happened at the moment of Ong-kar/creation and what changed about God?
A) Initially, God was in a primal nothingness void and in deep samadhi within himself. There was no creation yet. Whereas after, he became God the creator, and he is now the creator and creation itself.  Gurbani refers to this attribute as “Gobind” ( lord of the universe)
According to old texts and to my understanding, this moment of creation when consciousness came into play, is when duality was created. Prior to this, there were no duality except atam/paramatma.
-The Ik was singular, ..Advait(non-dual)..........Atam, Paramatam was singular..........-no motion or time in play. 
This is the Shiv-shakti, with the shakti being the consciousness.
Babaji mentions this in the recording and refers to Chetan as the shakti which is everywhere and comes from Paramatma.
  He gave the analogy of the electrical items like bulb, heater etc that won’t work or become active unless the shakti of electric flow is present.  In the same manner, consciousness is active in the whole of existence.
   You may be aware that for some years now, quantum physics has determined that the whole universe is very much alive with this “consciousness”.  It’s also important to understand that consciousness/chetan is dualistic. When this consciousness came into existence; it started to emanate and expand outwards from Paramatma. This is when duality also became a reality.
 
In summary, …
*very original point of IK, or that non-emitting jyot is Paramatma,... this is also NIRANKAR (without consciousness and without akar)  NOTE- GOD"S consciousness was all within himself and not in creation
*The enormous flux of energy/shakti that has radiated and expanded out from it, is  the Consciousness/Chetan.
May also try and picture as if trillions of photons/light particles emanating outwards, are “atma’s” coming from Paramatma.  In Babaji’s recording where he gave the analogy of the electric current akin to Chetan/consciousness, he said the Chetan is a shakti flowing around and within us.  Just like electrical items and appliances, our indries(senses and motor functions), are all controlled and functioning under the Chetan/Consiocusness. Even the involuntary organs function through the same consciousness via subtle energies/prana.  The Consciousness stems from the atma that we have inside us. Babaji gave analogy of root and stem. Just like the mind, we can merge the consciousness into the atma/paramatma. He gave example of Bhai Mani Singh and how he directed his Chetan away from all indiries and sareer, and channeled it into the atam. All that remained was the atam in it’s purest state  This is the inner yoga, where one “jog’s”(joins) the consciousness into the soul.
 

Welcome,
It will be interesting to have you on here.
I do have some knowledge in the faiths you mention and I've always been fascinated with the parallels that exist for the esoteric meanings in all of them. 
Look forward to some discussions.

welcome to the forum
I like the above, I will add "Don't concentrate on the finger, or you will miss all the heavenly glory!"   see if you get it?
 

Yes, i do find it ironic! 
I think that there would be No creation without Consciousness. This is the driving force behind all that exists outside advait boundary of Nirankar.  Goal is to go back to Advait Nirankaar by going backwards in cycle. ie. dissolve consciousness ->>>into -->Atma-->>into-->>>Paramatma

Yes basic of sikhi and nanak naam are awesome channels on sikhism.

All religions point to self realization, unfortunately lot of people wrap their head around pointers rather abiding whats pointer pointing towards. 
 
Ang-1351
ਜਿਨਿ ਆਤਮ ਤਤੁ ਨ ਚੀਨ੍ਹ੍ਹਿਆ ॥ 
जिनि आतम ततु न चीन्हिआ ॥ 
Jin āṯam ṯaṯ na cẖīnĥi▫ā. 
Whoever does not realize the essence of the soul - 
  ਸਭ ਫੋਕਟ ਧਰਮ ਅਬੀਨਿਆ ॥ 
सभ फोकट धरम अबीनिआ ॥ 
Sabẖ fokat ḏẖaram abīni▫ā. 
all his religious actions are hollow and false.