SunnySingh

Happy Diwali to all the sangat.
"I won't wish you light (jot of Waheguru)cause you already have it within .
I will just hope that you find it and share it abundandtly to dispell the darkness around.
May the light within show us the way, may we celebrate it, not just today, but everyday."

Happy Diwali to all the sangat.
"I won't wish you light (jot of Waheguru)cause you already have it within .
I will just hope that you find it and share it abundandtly to dispell the darkness around.
May the light within show us the way, may we celebrate it, not just today, but everyday."

Happy Diwali to all the sangat.
"I won't wish you light (jot of Waheguru)cause you already have it within .
I will just hope that you find it and share it abundandtly to dispell the darkness around.
May the light within show us the way, may we celebrate it, not just today, but everyday."

Happy Diwali to all the sangat.
"I won't wish you light (jot of Waheguru)cause you already have it within .
I will just hope that you find it and share it abundandtly to dispell the darkness around.
May the light within show us the way, may we celebrate it, not just today, but everyday."

Best wishes to everyone !!
 
Veer ji here is the mp4 of the video link
video(1).mp4

Blessed Diwali & Bandi Shhor Purab.
 

Though this is quite an old thread, yet I have just come across it and found some interesting points in it.
First of all, Guru Gobind Singh Jee Maharaj, is Waheguru Himself.
Secondly, all creatures, whether males or females, are just coverings on the spiritual beings called jeev atmas or souls, which are essentially all drops of the One and only Truth: Satnam.
Do you really think, Guru Jee will not initiate/baptize someone just because of their gender?
He is an Infinite Ocean of Mercy, how can anyone think or believe, that just because if some soul is born as woman, has not the same rights as me to saved? It is just ridiculous.
It is not being born as a man or woman, which counts in His eyes, for He sees all as a projection of His Jot. 
Guru Gobind Singh, and all Guru Sahiban, just as all Bhagat Jan, come into this creation, with the Water/Amrit of Truth, of Nam, anybody who practices it, gets ferried across.
 
What does baptism really mean?
Is it not, that one accepts Waheguru as the Highest and eternal Truth, and promises to do all the needful with purity, love and devotion, in order to manifest Him within and merge in Him?
Then?
How is that a woman, for  just being born as a woman, has no right to get her soul saved?
Does it not sound ridiculous? 
Sikhee, is path which leads to Him, irrespective of who walks on it, whether a woman or a man, for in reality it is none of them, for the bodies of both are left here as ashes, it is the ray soul of Waheguru, which treads that path of Love and merge into that Infinite Ocean of love and mercy.
Please let us first understand well  what Guru Sahiban are in reality, and what is their message from Akal Purukh for us as souls, before making any baseless statements/questions.
Following are some Satbachans of Guru Sahiban, which in simple and clear words describe what are their teachings in summary for all times and all beings:
jay vad bhaag hoveh vadbhaagee taa har har naam Dhi-aavai.
If someone is very fortunate, and is blessed with great high destiny, then he meditates on the Name of the Lord, Har, Har.
naam japat naamay sukh paavai har naamay naam samaavai. ||1||
Chanting the Naam, the Name of the Lord, he finds peace, and merges in the Naam
Guru Sahiban, do not come to create divisions nor drown us with nonsense/ignorance.
They only come with the lamp of His Name/Nam, so that walking with this Light, we may cross the creation of untruth and reach the abode of the eternal truth of Satnam.
That is why, Guru Sahiban in the second verse tells us, if we repeat/chant His Name, one literally merges in Nam, and beileve it, these words are not of any gyani  bahman, or pandit.... but rather the very manifestation of Waheguru, Guru Sahiban.
 
 

Very impressing.
 
 

In the following verses of RAAG SUHI SREE GURU NANAK DEV MAHARAJ, Guru Sahiban talks about the futile manmat practices, then He talks about  how to overcome that our limitedness by attaching ourselves to Nam, and in the final verse, He tells us to direct our attention to the Guru, to get His blessings and guidance to reach our True Home back.
 
 
ਅੰਧਾ ਆਗੂ ਜੇ ਥੀਐ ਕਿਉ ਪਾਧਰੁ ਜਾਣੈ ॥
Andhhaa Aagoo Jae Thheeai Kio Paadhhar Jaanai ||
If a blind man is made the leader, how will he know the way?
 
ਆਪਿ ਮੁਸੈ ਮਤਿ ਹੋਛੀਐ ਕਿਉ ਰਾਹੁ ਪਛਾਣੈ ॥
Aap Musai Math Hoshheeai Kio Raahu Pashhaanai ||
He is impaired, and his understanding is inadequate; how will he know the way?
 
ਕਿਉ ਰਾਹਿ ਜਾਵੈ ਮਹਲੁ ਪਾਵੈ ਅੰਧ ਕੀ ਮਤਿ ਅੰਧਲੀ ॥
Kio Raahi Jaavai Mehal Paavai Andhh Kee Math Andhhalee ||
How can he follow the path and reach the Mansion of the Lord's Presence? Blind is the understanding of the blind.
 
ਵਿਣੁ ਨਾਮ ਹਰਿ ਕੇ ਕਛੁ ਨ ਸੂਝੈ ਅੰਧੁ ਬੂਡੌ ਧੰਧਲੀ ॥
Vin Naam Har Kae Kashh N Soojhai Andhh Boodda Dhhandhhalee ||
Without the Lord's Name, they cannot see anything; the blind are drowned in worldly entanglements.
 
ਦਿਨੁ ਰਾਤਿ ਚਾਨਣੁ ਚਾਉ ਉਪਜੈ ਸਬਦੁ ਗੁਰ ਕਾ ਮਨਿ ਵਸੈ ॥
Dhin Raath Chaanan Chaao Oupajai Sabadh Gur Kaa Man Vasai ||
Day and night, the Divine Light shines forth and joy wells up, when the Word of the Guru's Shabad abides in the mind.
 
ਕਰ ਜੋੜਿ ਗੁਰ ਪਹਿ ਕਰਿ ਬਿਨੰਤੀ ਰਾਹੁ ਪਾਧਰੁ ਗੁਰੁ ਦਸੈ ॥੬॥
Kar Jorr Gur Pehi Kar Binanthee Raahu Paadhhar Gur Dhasai ||6||
With your palms pressed together, pray to the Guru to show you the way. |

In the following just 2 verses, Guru Jee reveals us the secret of spirituality, to reunite our souls with that ultimate Truth of Shabad.
 
ਗੁਰ ਸਬਦਿ ਮੇਲਾ ਤਾਂ ਸੁਹੇਲਾ ਬਾਜੰਤ ਅਨਹਦ ਬੀਣਾ ॥
Gur Sabadh Maelaa Thaan Suhaelaa Baajanth Anehadh Beenaa ||
Through the Word of the Guru's Shabad, the mortal is united, and then embellished; the unstruck melody of the sound current resounds.
 
ਗੁਰ ਮਹਲੀ ਘਰਿ ਆਪਣੈ ਸੋ ਭਰਿਪੁਰਿ ਲੀਣਾ ॥੮॥
Gur Mehalee Ghar Aapanai So Bharipur Leenaa ||8||
One who finds the Guru's Mansion within the home of his own being, merges in the All-pervading Lord.
 
Raag Suhi Sree Guru Nanak Dev Maharaj.

In the following verses of RAAG SUHI SREE GURU NANAK DEV MAHARAJ, Guru Sahiban talks about the futile manmat practices, then He talks about  how to overcome that our limitedness by attaching ourselves to Nam, and in the final verse, He tells us to direct our attention to the Guru, to get His blessings and guidance to reach our True Home back.
 
 
ਅੰਧਾ ਆਗੂ ਜੇ ਥੀਐ ਕਿਉ ਪਾਧਰੁ ਜਾਣੈ ॥
Andhhaa Aagoo Jae Thheeai Kio Paadhhar Jaanai ||
If a blind man is made the leader, how will he know the way?
 
ਆਪਿ ਮੁਸੈ ਮਤਿ ਹੋਛੀਐ ਕਿਉ ਰਾਹੁ ਪਛਾਣੈ ॥
Aap Musai Math Hoshheeai Kio Raahu Pashhaanai ||
He is impaired, and his understanding is inadequate; how will he know the way?
 
ਕਿਉ ਰਾਹਿ ਜਾਵੈ ਮਹਲੁ ਪਾਵੈ ਅੰਧ ਕੀ ਮਤਿ ਅੰਧਲੀ ॥
Kio Raahi Jaavai Mehal Paavai Andhh Kee Math Andhhalee ||
How can he follow the path and reach the Mansion of the Lord's Presence? Blind is the understanding of the blind.
 
ਵਿਣੁ ਨਾਮ ਹਰਿ ਕੇ ਕਛੁ ਨ ਸੂਝੈ ਅੰਧੁ ਬੂਡੌ ਧੰਧਲੀ ॥
Vin Naam Har Kae Kashh N Soojhai Andhh Boodda Dhhandhhalee ||
Without the Lord's Name, they cannot see anything; the blind are drowned in worldly entanglements.
 
ਦਿਨੁ ਰਾਤਿ ਚਾਨਣੁ ਚਾਉ ਉਪਜੈ ਸਬਦੁ ਗੁਰ ਕਾ ਮਨਿ ਵਸੈ ॥
Dhin Raath Chaanan Chaao Oupajai Sabadh Gur Kaa Man Vasai ||
Day and night, the Divine Light shines forth and joy wells up, when the Word of the Guru's Shabad abides in the mind.
 
ਕਰ ਜੋੜਿ ਗੁਰ ਪਹਿ ਕਰਿ ਬਿਨੰਤੀ ਰਾਹੁ ਪਾਧਰੁ ਗੁਰੁ ਦਸੈ ॥੬॥
Kar Jorr Gur Pehi Kar Binanthee Raahu Paadhhar Gur Dhasai ||6||
With your palms pressed together, pray to the Guru to show you the way. |

ਪਉੜੀ ॥
Pourree ||
Pauree:
ਮਾਰੂ ਵਾਰ:੨ (ਮਃ ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਅੰਗ ੧੦੯੬
ਜਾ ਤੂ ਮੇਰੈ ਵਲਿ ਹੈ ਤਾ ਕਿਆ ਮੁਹਛੰਦਾ ॥
Jaa Thoo Maerai Val Hai Thaa Kiaa Muhashhandhaa ||
When You are on my side, Lord, what do I need to worry about?
ਮਾਰੂ ਵਾਰ² (ਮਃ ੫) ੭:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੦੯੬ ਪੰ. ੧੫
Raag Maaroo Guru Arjan Dev
ਤੁਧੁ ਸਭੁ ਕਿਛੁ ਮੈਨੋ ਸਉਪਿਆ ਜਾ ਤੇਰਾ ਬੰਦਾ ॥
Thudhh Sabh Kishh Maino Soupiaa Jaa Thaeraa Bandhaa ||
You entrusted everything to me, when I became Your slave.
ਮਾਰੂ ਵਾਰ² (ਮਃ ੫) ੭:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੦੯੬ ਪੰ. ੧੬
Raag Maaroo Guru Arjan Dev
ਲਖਮੀ ਤੋਟਿ ਨ ਆਵਈ ਖਾਇ ਖਰਚਿ ਰਹੰਦਾ ॥
Lakhamee Thott N Aavee Khaae Kharach Rehandhaa ||
My wealth is inexhaustible, no matter how much I spend and consume.
ਮਾਰੂ ਵਾਰ² (ਮਃ ੫) ੭:੩ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੦੯੬ ਪੰ. ੧੬
Raag Maaroo Guru Arjan Dev
ਲਖ ਚਉਰਾਸੀਹ ਮੇਦਨੀ ਸਭ ਸੇਵ ਕਰੰਦਾ ॥
Lakh Chouraaseeh Maedhanee Sabh Saev Karandhaa ||
The 8.4 million species of beings all work to serve me.
ਮਾਰੂ ਵਾਰ² (ਮਃ ੫) ੭:੪ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੦੯੬ ਪੰ. ੧੭
Raag Maaroo Guru Arjan Dev
ਏਹ ਵੈਰੀ ਮਿਤ੍ਰ ਸਭਿ ਕੀਤਿਆ ਨਹ ਮੰਗਹਿ ਮੰਦਾ ॥
Eaeh Vairee Mithr Sabh Keethiaa Neh Mangehi Mandhaa ||
All these enemies have become my friends, and no one wishes me ill.
ਮਾਰੂ ਵਾਰ² (ਮਃ ੫) ੭:੫ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੦੯੬ ਪੰ. ੧੭
Raag Maaroo Guru Arjan Dev
ਲੇਖਾ ਕੋਇ ਨ ਪੁਛਈ ਜਾ ਹਰਿ ਬਖਸੰਦਾ ॥
Laekhaa Koe N Pushhee Jaa Har Bakhasandhaa ||
No one calls me to account, since God is my forgiver.
ਮਾਰੂ ਵਾਰ² (ਮਃ ੫) ੭:੬ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੦੯੬ ਪੰ. ੧੭
Raag Maaroo Guru Arjan Dev
ਅਨੰਦੁ ਭਇਆ ਸੁਖੁ ਪਾਇਆ ਮਿਲਿ ਗੁਰ ਗੋਵਿੰਦਾ ॥
Anandh Bhaeiaa Sukh Paaeiaa Mil Gur Govindhaa ||
I have become blissful, and I have found peace, meeting with the Guru, the Lord of the Universe.
ਮਾਰੂ ਵਾਰ² (ਮਃ ੫) ੭:੭ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੦੯੬ ਪੰ. ੧੮
Raag Maaroo Guru Arjan Dev
ਸਭੇ ਕਾਜ ਸਵਾਰਿਐ ਜਾ ਤੁਧੁ ਭਾਵੰਦਾ ॥੭॥
Sabhae Kaaj Savaariai Jaa Thudhh Bhaavandhaa ||7||
All my affairs have been resolved, since You are pleased with me. ||7||
ਮਾਰੂ ਵਾਰ² (ਮਃ ੫) ੭:੮ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੦੯੬ ਪੰ. ੧੮
Raag Maaroo Guru Arjan Dev

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥
Bilaaval Mehalaa 5 ||
Bilaaval, Fifth Mehl:
ਬਿਲਾਵਲੁ (ਮਃ ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਅੰਗ ੮੧੯
ਤਾਤੀ ਵਾਉ ਨ ਲਗਈ ਪਾਰਬ੍ਰਹਮ ਸਰਣਾਈ ॥
Thaathee Vaao N Lagee Paarabreham Saranaaee ||
The hot wind does not even touch one who is under the Protection of the Supreme Lord God.
ਬਿਲਾਵਲੁ (ਮਃ ੫) (੭੯) ੧:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੮੧੯ ਪੰ. ੧੬
Raag Bilaaval Guru Arjan Dev
ਚਉਗਿਰਦ ਹਮਾਰੈ ਰਾਮ ਕਾਰ ਦੁਖੁ ਲਗੈ ਨ ਭਾਈ ॥੧॥
Chougiradh Hamaarai Raam Kaar Dhukh Lagai N Bhaaee ||1||
On all four sides I am surrounded by the Lord's Circle of Protection; pain does not afflict me, O Siblings of Destiny. ||1||
ਬਿਲਾਵਲੁ (ਮਃ ੫) (੭੯) ੧:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੮੧੯ ਪੰ. ੧੬
Raag Bilaaval Guru Arjan Dev
ਸਤਿਗੁਰੁ ਪੂਰਾ ਭੇਟਿਆ ਜਿਨਿ ਬਣਤ ਬਣਾਈ ॥
Sathigur Pooraa Bhaettiaa Jin Banath Banaaee ||
I have met the Perfect True Guru, who has done this deed.
ਬਿਲਾਵਲੁ (ਮਃ ੫) (੭੯) ੧:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੮੧੯ ਪੰ. ੧੭
Raag Bilaaval Guru Arjan Dev
ਰਾਮ ਨਾਮੁ ਅਉਖਧੁ ਦੀਆ ਏਕਾ ਲਿਵ ਲਾਈ ॥੧॥ ਰਹਾਉ ॥
Raam Naam Aoukhadhh Dheeaa Eaekaa Liv Laaee ||1|| Rehaao ||
He has given me the medicine of the Lord's Name, and I enshrine love for the One Lord. ||1||Pause||
ਬਿਲਾਵਲੁ (ਮਃ ੫) (੭੯) ੧:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੮੧੯ ਪੰ. ੧੭
Raag Bilaaval Guru Arjan Dev
ਰਾਖਿ ਲੀਏ ਤਿਨਿ ਰਖਨਹਾਰਿ ਸਭ ਬਿਆਧਿ ਮਿਟਾਈ ॥
Raakh Leeeae Thin Rakhanehaar Sabh Biaadhh Mittaaee ||
The Savior Lord has saved me, and eradicated all my sickness.
ਬਿਲਾਵਲੁ (ਮਃ ੫) (੭੯) ੨:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੮੧੯ ਪੰ. ੧੮
Raag Bilaaval Guru Arjan Dev
ਕਹੁ ਨਾਨਕ ਕਿਰਪਾ ਭਈ ਪ੍ਰਭ ਭਏ ਸਹਾਈ ॥੨॥੧੫॥੭੯॥
Kahu Naanak Kirapaa Bhee Prabh Bheae Sehaaee ||2||15||79||
Says Nanak, God has showered me with His Mercy; He has become my help and support. ||2||15||79||
ਬਿਲਾਵਲੁ (ਮਃ ੫) (੭੯) ੨:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੮੧੯ ਪੰ. ੧੮
Raag Bilaaval Guru Arjan Dev
 
ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ਦੁਪਦੇ ਘਰੁ ੫
Rag Bilaval Mehala 5 Dhupadhae Ghar 5
Bilaaval, Fifth Mehl, Du-Padas, Fifth House:
ਅਮ੍ਰਿਤ ਕੀਰਤਨ ਗੁਟਕਾ: ਪੰਨਾ ੪੪੧ ਪੰ. ੧੩
Raag Bilaaval Guru Arjan Dev
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik Oankar Sathigur Prasadh ||
One Universal Creator God. By The Grace Of The True Guru:
ਅਮ੍ਰਿਤ ਕੀਰਤਨ ਗੁਟਕਾ: ਪੰਨਾ ੪੪੧ ਪੰ. ੧੪
Raag Bilaaval Guru Arjan Dev
ਅਵਰਿ ਉਪਾਵ ਸਭਿ ਤਿਆਗਿਆ ਦਾਰੂ ਨਾਮੁ ਲਇਆ ॥
Avar Oupav Sabh Thiagia Dharoo Nam Laeia ||
I have given up all other efforts, and have taken the medicine of the Naam, the Name of the Lord.
ਅਮ੍ਰਿਤ ਕੀਰਤਨ ਗੁਟਕਾ: ਪੰਨਾ ੪੪੧ ਪੰ. ੧੫
Raag Bilaaval Guru Arjan Dev
ਤਾਪ ਪਾਪ ਸਭਿ ਮਿਟੇ ਰੋਗ ਸੀਤਲ ਮਨੁ ਭਇਆ ॥੧॥
Thap Pap Sabh Mittae Rog Seethal Man Bhaeia ||1||
Fevers, sins and all diseases are eradicated, and my mind is cooled and soothed. ||1||
ਅਮ੍ਰਿਤ ਕੀਰਤਨ ਗੁਟਕਾ: ਪੰਨਾ ੪੪੧ ਪੰ. ੧੬
Raag Bilaaval Guru Arjan Dev
ਗੁਰੁ ਪੂਰਾ ਆਰਾਧਿਆ ਸਗਲਾ ਦੁਖੁ ਗਇਆ ॥
Gur Poora Aradhhia Sagala Dhukh Gaeia ||
Worshipping the Perfect Guru in adoration, all pains are dispelled.
ਅਮ੍ਰਿਤ ਕੀਰਤਨ ਗੁਟਕਾ: ਪੰਨਾ ੪੪੧ ਪੰ. ੧੭
Raag Bilaaval Guru Arjan Dev
ਰਾਖਨਹਾਰੈ ਰਾਖਿਆ ਅਪਨੀ ਕਰਿ ਮਇਆ ॥੧॥ ਰਹਾਉ ॥
Rakhaneharai Rakhia Apanee Kar Maeia ||1|| Rehao ||
The Savior Lord has saved me; He has blessed me with His Kind Mercy. ||1||Pause||
ਅਮ੍ਰਿਤ ਕੀਰਤਨ ਗੁਟਕਾ: ਪੰਨਾ ੪੪੧ ਪੰ. ੧੮
Raag Bilaaval Guru Arjan Dev
ਬਾਹ ਪਕੜਿ ਪ੍ਰਭਿ ਕਾਢਿਆ ਕੀਨਾ ਅਪਨਇਆ ॥
Bah Pakarr Prabh Kadtia Keena Apanaeia ||
Grabbing hold of my arm, God has pulled me up and out; He has made me His own.
ਅਮ੍ਰਿਤ ਕੀਰਤਨ ਗੁਟਕਾ: ਪੰਨਾ ੪੪੧ ਪੰ. ੧੯
Raag Bilaaval Guru Arjan Dev
ਸਿਮਰਿ ਸਿਮਰਿ ਮਨ ਤਨ ਸੁਖੀ ਨਾਨਕ ਨਿਰਭਇਆ ॥੨॥੧॥੬੫॥
Simar Simar Man Than Sukhee Naanak Nirabhaeia ||2||1||65||
Meditating, meditating in remembrance, my mind and body are at peace; Nanak has become fearless. ||2||1||65||
ਅਮ੍ਰਿਤ ਕੀਰਤਨ ਗੁਟਕਾ: ਪੰਨਾ ੪੪੧ ਪੰ. ੨੦
Raag Bilaaval Guru Arjan Dev

ਸਿਰ ਮਸ੍ਤਕ ਰਖ੍ਯ੍ਯਾ ਪਾਰਬ੍ਰਹਮੰ ਹਸ੍ਤ ਕਾਯਾ ਰਖ੍ਯ੍ਯਾ ਪਰਮੇਸ੍ਵਰਹ ॥
Sir Masok Rakhyaa Paarabrehaman Haso Kaayaa Rakhyaa Paramaesvareh ||
The Supreme Lord God has procted my head and forehead; the Transcendent Lord has protected my hands and body.
ਸਲੋਕ ਸਹਸਕ੍ਰਿਤੀ (ਮਃ ੫) (੫੨):੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੩੫੮ ਪੰ. ੧੭
Salok Sehshritee Guru Arjan Dev
ਆਤਮ ਰਖ੍ਯ੍ਯਾ ਗੋਪਾਲ ਸੁਆਮੀ ਧਨ ਚਰਣ ਰਖ੍ਯ੍ਯਾ ਜਗਦੀਸ੍ਵਰਹ ॥
Aatham Rakhyaa Gopaal Suaamee Dhhan Charan Rakhyaa Jagadheesvareh ||
God, my Lord and Master, has saved my soul; the Lord of the Universe has saved my wealth and feet.
ਸਲੋਕ ਸਹਸਕ੍ਰਿਤੀ (ਮਃ ੫) (੫੨):੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੩੫੮ ਪੰ. ੧੭
Salok Sehshritee Guru Arjan Dev
ਸਰਬ ਰਖ੍ਯ੍ਯਾ ਗੁਰ ਦਯਾਲਹ ਭੈ ਦੂਖ ਬਿਨਾਸਨਹ ॥
Sarab Rakhyaa Gur Dhayaaleh Bhai Dhookh Binaasaneh ||
The Merciful Guru has protected everything, and destroyed my fear and suffering.
ਸਲੋਕ ਸਹਸਕ੍ਰਿਤੀ (ਮਃ ੫) (੫੨):੩ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੩੫੮ ਪੰ. ੧੮
Salok Sehshritee Guru Arjan Dev
ਭਗਤਿ ਵਛਲ ਅਨਾਥ ਨਾਥੇ ਸਰਣਿ ਨਾਨਕ ਪੁਰਖ ਅਚੁਤਹ ॥੫੨॥
Bhagath Vashhal Anaathh Naathhae Saran Naanak Purakh Achutheh ||52||
God is the Lover of His devotees, the Master of the masterless. Nanak has entered the Sanctuary of the Imperishable Primal Lord God. ||52||
ਸਲੋਕ ਸਹਸਕ੍ਰਿਤੀ (ਮਃ ੫) (੫੨):੪ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੩੫੮ ਪੰ. ੧੮
Salok Sehshritee Guru Arjan Dev
 
ਗਉੜੀ ਮਹਲਾ ੫ ॥
Gourree Mehalaa 5 ||
Gauree, Fifth Mehl:
ਗਉੜੀ (ਮਃ ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਅੰਗ ੨੦੧
ਥਿਰੁ ਘਰਿ ਬੈਸਹੁ ਹਰਿ ਜਨ ਪਿਆਰੇ ॥
Thhir Ghar Baisahu Har Jan Piaarae ||
Remain steady in the home of your own self, O beloved servant of the Lord.
ਗਉੜੀ (ਮਃ ੫) (੧੦੮)² ੧:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੨੦੧ ਪੰ. ੬
Raag Gauri Guru Arjan Dev
ਸਤਿਗੁਰਿ ਤੁਮਰੇ ਕਾਜ ਸਵਾਰੇ ॥੧॥ ਰਹਾਉ ॥
Sathigur Thumarae Kaaj Savaarae ||1|| Rehaao ||
The True Guru shall resolve all your affairs. ||1||Pause||
ਗਉੜੀ (ਮਃ ੫) (੧੦੮)² ੧:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੨੦੧ ਪੰ. ੬
Raag Gauri Guru Arjan Dev
ਦੁਸਟ ਦੂਤ ਪਰਮੇਸਰਿ ਮਾਰੇ ॥
Dhusatt Dhooth Paramaesar Maarae ||
The Transcendent Lord has struck down the wicked and the evil.
ਗਉੜੀ (ਮਃ ੫) (੧੦੮)² ੧:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੨੦੧ ਪੰ. ੭
Raag Gauri Guru Arjan Dev
ਜਨ ਕੀ ਪੈਜ ਰਖੀ ਕਰਤਾਰੇ ॥੧॥
Jan Kee Paij Rakhee Karathaarae ||1||
The Creator has preserved the honor of His servant. ||1||
ਗਉੜੀ (ਮਃ ੫) (੧੦੮)² ੧:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੨੦੧ ਪੰ. ੭
Raag Gauri Guru Arjan Dev
ਬਾਦਿਸਾਹ ਸਾਹ ਸਭ ਵਸਿ ਕਰਿ ਦੀਨੇ ॥
Baadhisaah Saah Sabh Vas Kar Dheenae ||
The kings and emperors are all under his power;
ਗਉੜੀ (ਮਃ ੫) (੧੦੮)² ੨:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੨੦੧ ਪੰ. ੭
Raag Gauri Guru Arjan Dev
ਅੰਮ੍ਰਿਤ ਨਾਮ ਮਹਾ ਰਸ ਪੀਨੇ ॥੨॥
Anmrith Naam Mehaa Ras Peenae ||2||
He drinks deeply of the most sublime essence of the Ambrosial Naam. ||2||
ਗਉੜੀ (ਮਃ ੫) (੧੦੮)² ੨:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੨੦੧ ਪੰ. ੮
Raag Gauri Guru Arjan Dev
ਨਿਰਭਉ ਹੋਇ ਭਜਹੁ ਭਗਵਾਨ ॥
Nirabho Hoe Bhajahu Bhagavaan ||
Meditate fearlessly on the Lord God.
ਗਉੜੀ (ਮਃ ੫) (੧੦੮)² ੩:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੨੦੧ ਪੰ. ੮
Raag Gauri Guru Arjan Dev
ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਕੀਨੋ ਦਾਨੁ ॥੩॥
Saadhhasangath Mil Keeno Dhaan ||3||
Joining the Saadh Sangat, the Company of the Holy, this gift is given. ||3||
ਗਉੜੀ (ਮਃ ੫) (੧੦੮)² ੩:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੨੦੧ ਪੰ. ੮
Raag Gauri Guru Arjan Dev
ਸਰਣਿ ਪਰੇ ਪ੍ਰਭ ਅੰਤਰਜਾਮੀ ॥
Saran Parae Prabh Antharajaamee ||
Nanak has entered the Sanctuary of God, the Inner-knower, the Searcher of hearts;
ਗਉੜੀ (ਮਃ ੫) (੧੦੮)² ੪:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੨੦੧ ਪੰ. ੯
Raag Gauri Guru Arjan Dev
ਨਾਨਕ ਓਟ ਪਕਰੀ ਪ੍ਰਭ ਸੁਆਮੀ ॥੪॥੧੦੮॥
Naanak Outt Pakaree Prabh Suaamee ||4||108||
He grasps the Support of God, his Lord and Master. ||4||108||
ਗਉੜੀ (ਮਃ ੫) (੧੦੮)² ੪:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੨੦੧ ਪੰ. ੯
Raag Gauri Guru Arjan Dev

@SunnySinghexcellent thread veer ji. Here are a few shabads that dass likes
 
ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥
Bilaaval Mehalaa 5 ||
Bilaaval, Fifth Mehl:
ਬਿਲਾਵਲੁ (ਮਃ ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਅੰਗ ੮੨੫
ਸੁਲਹੀ ਤੇ ਨਾਰਾਇਣ ਰਾਖੁ ॥
Sulehee Thae Naaraaein Raakh ||
The Lord saved me from Sulhi Khan.
ਬਿਲਾਵਲੁ (ਮਃ ੫) (੧੦੪) ੧:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੮੨੫ ਪੰ. ੨
Raag Bilaaval Guru Arjan Dev
ਸੁਲਹੀ ਕਾ ਹਾਥੁ ਕਹੀ ਨ ਪਹੁਚੈ ਸੁਲਹੀ ਹੋਇ ਮੂਆ ਨਾਪਾਕੁ ॥੧॥ ਰਹਾਉ ॥
Sulehee Kaa Haathh Kehee N Pahuchai Sulehee Hoe Mooaa Naapaak ||1|| Rehaao ||
The emperor did not succeed in his plot, and he died in disgrace. ||1||Pause||
ਬਿਲਾਵਲੁ (ਮਃ ੫) (੧੦੪) ੧:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੮੨੫ ਪੰ. ੨
Raag Bilaaval Guru Arjan Dev
ਕਾਢਿ ਕੁਠਾਰੁ ਖਸਮਿ ਸਿਰੁ ਕਾਟਿਆ ਖਿਨ ਮਹਿ ਹੋਇ ਗਇਆ ਹੈ ਖਾਕੁ ॥
Kaadt Kuthaar Khasam Sir Kaattiaa Khin Mehi Hoe Gaeiaa Hai Khaak ||
The Lord and Master raised His axe, and chopped off his head; in an instant, he was reduced to dust. ||1||
ਬਿਲਾਵਲੁ (ਮਃ ੫) (੧੦੪) ੧:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੮੨੫ ਪੰ. ੩
Raag Bilaaval Guru Arjan Dev
ਮੰਦਾ ਚਿਤਵਤ ਚਿਤਵਤ ਪਚਿਆ ਜਿਨਿ ਰਚਿਆ ਤਿਨਿ ਦੀਨਾ ਧਾਕੁ ॥੧॥
Mandhaa Chithavath Chithavath Pachiaa Jin Rachiaa Thin Dheenaa Dhhaak ||1||
Plotting and planning evil, he was destroyed. The One who created him, gave him a push.
ਬਿਲਾਵਲੁ (ਮਃ ੫) (੧੦੪) ੧:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੮੨੫ ਪੰ. ੩
Raag Bilaaval Guru Arjan Dev
ਪੁਤ੍ਰ ਮੀਤ ਧਨੁ ਕਿਛੂ ਨ ਰਹਿਓ ਸੁ ਛੋਡਿ ਗਇਆ ਸਭ ਭਾਈ ਸਾਕੁ ॥
Puthr Meeth Dhhan Kishhoo N Rehiou S Shhodd Gaeiaa Sabh Bhaaee Saak ||
Of his sons, friends and wealth, nothing remains; he departed, leaving behind all his brothers and relatives.
ਬਿਲਾਵਲੁ (ਮਃ ੫) (੧੦੪) ੨:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੮੨੫ ਪੰ. ੪
Raag Bilaaval Guru Arjan Dev
ਕਹੁ ਨਾਨਕ ਤਿਸੁ ਪ੍ਰਭ ਬਲਿਹਾਰੀ ਜਿਨਿ ਜਨ ਕਾ ਕੀਨੋ ਪੂਰਨ ਵਾਕੁ ॥੨॥੧੮॥੧੦੪॥
Kahu Naanak This Prabh Balihaaree Jin Jan Kaa Keeno Pooran Vaak ||2||18||104||
Says Nanak, I am a sacrifice to God, who fulfilled the word of His slave. ||2||18||104||
ਬਿਲਾਵਲੁ (ਮਃ ੫) (੧੦੪) ੨:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੮੨੫ ਪੰ. ੫
Raag Bilaaval Guru Arjan Dev
 
ਭੈਰਉ ਮਹਲਾ ੫ ॥
Bhairo Mehalaa 5 ||
Bhairao, Fifth Mehl:
ਭੈਰਉ (ਮਃ ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਅੰਗ ੧੧੩੭
ਲੇਪੁ ਨ ਲਾਗੋ ਤਿਲ ਕਾ ਮੂਲਿ ॥
Laep N Laago Thil Kaa Mool ||
The poison had absolutely no harmful effect.
ਭੈਰਉ (ਮਃ ੫) (੯) ੧:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੧੩੭ ਪੰ. ੧੪
Raag Bhaira-o Guru Arjan Dev
ਦੁਸਟੁ ਬ੍ਰਾਹਮਣੁ ਮੂਆ ਹੋਇ ਕੈ ਸੂਲ ॥੧॥
Dhusatt Braahaman Mooaa Hoe Kai Sool ||1||
But the wicked Brahmin died in pain. ||1||
ਭੈਰਉ (ਮਃ ੫) (੯) ੧:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੧੩੭ ਪੰ. ੧੫
Raag Bhaira-o Guru Arjan Dev
ਹਰਿ ਜਨ ਰਾਖੇ ਪਾਰਬ੍ਰਹਮਿ ਆਪਿ ॥
Har Jan Raakhae Paarabreham Aap ||
The Supreme Lord God Himself has saved His humble servant.
ਭੈਰਉ (ਮਃ ੫) (੯) ੧:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੧੩੭ ਪੰ. ੧੫
Raag Bhaira-o Guru Arjan Dev
ਪਾਪੀ ਮੂਆ ਗੁਰ ਪਰਤਾਪਿ ॥੧॥ ਰਹਾਉ ॥
Paapee Mooaa Gur Parathaap ||1|| Rehaao ||
The sinner died through the Power of the Guru. ||1||Pause||
ਭੈਰਉ (ਮਃ ੫) (੯) ੧:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੧੩੭ ਪੰ. ੧੫
Raag Bhaira-o Guru Arjan Dev
ਅਪਣਾ ਖਸਮੁ ਜਨਿ ਆਪਿ ਧਿਆਇਆ ॥
Apanaa Khasam Jan Aap Dhhiaaeiaa ||
The humble servant of the Lord and Master meditates on Him.
ਭੈਰਉ (ਮਃ ੫) (੯) ੨:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੧੩੭ ਪੰ. ੧੬
Raag Bhaira-o Guru Arjan Dev
ਇਆਣਾ ਪਾਪੀ ਓਹੁ ਆਪਿ ਪਚਾਇਆ ॥੨॥
Eiaanaa Paapee Ouhu Aap Pachaaeiaa ||2||
He Himself has destroyed the ignorant sinner. ||2||
ਭੈਰਉ (ਮਃ ੫) (੯) ੨:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੧੩੭ ਪੰ. ੧੬
Raag Bhaira-o Guru Arjan Dev
ਪ੍ਰਭ ਮਾਤ ਪਿਤਾ ਅਪਣੇ ਦਾਸ ਕਾ ਰਖਵਾਲਾ ॥
Prabh Maath Pithaa Apanae Dhaas Kaa Rakhavaalaa ||
God is the Mother, the Father and the Protector of His slave.
ਭੈਰਉ (ਮਃ ੫) (੯) ੩:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੧੩੭ ਪੰ. ੧੭
Raag Bhaira-o Guru Arjan Dev
ਨਿੰਦਕ ਕਾ ਮਾਥਾ ਈਹਾਂ ਊਹਾ ਕਾਲਾ ॥੩॥
Nindhak Kaa Maathhaa Eehaan Oohaa Kaalaa ||3||
The face of the slanderer, here and hereafter, is blackened. ||3||
ਭੈਰਉ (ਮਃ ੫) (੯) ੩:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੧੩੭ ਪੰ. ੧੭
Raag Bhaira-o Guru Arjan Dev
ਜਨ ਨਾਨਕ ਕੀ ਪਰਮੇਸਰਿ ਸੁਣੀ ਅਰਦਾਸਿ ॥
Jan Naanak Kee Paramaesar Sunee Aradhaas ||
The Transcendent Lord has heard the prayer of servant Nanak.
ਭੈਰਉ (ਮਃ ੫) (੯) ੪:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੧੩੭ ਪੰ. ੧੮
Raag Bhaira-o Guru Arjan Dev
ਮਲੇਛੁ ਪਾਪੀ ਪਚਿਆ ਭਇਆ ਨਿਰਾਸੁ ॥੪॥੯॥
Malaeshh Paapee Pachiaa Bhaeiaa Niraas ||4||9||
The filthy sinner lost hope and died. ||4||9||
ਭੈਰਉ (ਮਃ ੫) (੯) ੪:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੧੩੭ ਪੰ. ੧੮
Raag Bhaira-o Guru Arjan Dev

Would like to invite  whosoever so wishes, to post  their inspirational quotes from SGGS, so that whatever we have read or understood from it, may be helpul to the rest of the sangat.
We do listen to many, but let us also pause and pay attention to the words of Guru Jee, from where continously springs water of Truth.
And as the GURU is the only everlasting Truth as per Gurmat, for it is verily the Lord Himself , so, I would like to start this thread by sharing the following verses:
 
ਗੁਰੁ ਮੇਰੀ ਪੂਜਾ ਗੁਰੁ ਗੋਬਿੰਦੁ ॥
Gur Maeree Poojaa Gur Gobindh ||
I worship and adore my Guru; the Guru is the Lord of the Universe.
ਗੁਰੁ ਮੇਰਾ ਪਾਰਬ੍ਰਹਮੁ ਗੁਰੁ ਭਗਵੰਤੁ ॥
Gur Maeraa Paarabreham Gur Bhagavanth ||
My Guru is the Supreme Lord God; the Guru is the Lord God.
ਗੁਰੁ ਮੇਰਾ ਦੇਉ ਅਲਖ ਅਭੇਉ ॥
Gur Maeraa Dhaeo Alakh Abhaeo ||
My Guru is divine, invisible and mysterious.
ਸਰਬ ਪੂਜ ਚਰਨ ਗੁਰ ਸੇਉ ॥੧॥
Sarab Pooj Charan Gur Saeo ||1||
I serve at the Guru's feet, which are worshipped by all.
 

Would like to invite  whosoever so wishes, to post  their inspirational quotes from SGGS, so that whatever we have read or understood from it, may be helpul to the rest of the sangat.
We do listen to many, but let us also pause and pay attention to the words of Guru Jee, from where continously springs water of Truth.
And as the GURU is the only everlasting Truth as per Gurmat, for it is verily the Lord Himself , so, I would like to start this thread by sharing the following verses:
 
ਗੁਰੁ ਮੇਰੀ ਪੂਜਾ ਗੁਰੁ ਗੋਬਿੰਦੁ ॥
Gur Maeree Poojaa Gur Gobindh ||
I worship and adore my Guru; the Guru is the Lord of the Universe.
ਗੁਰੁ ਮੇਰਾ ਪਾਰਬ੍ਰਹਮੁ ਗੁਰੁ ਭਗਵੰਤੁ ॥
Gur Maeraa Paarabreham Gur Bhagavanth ||
My Guru is the Supreme Lord God; the Guru is the Lord God.
ਗੁਰੁ ਮੇਰਾ ਦੇਉ ਅਲਖ ਅਭੇਉ ॥
Gur Maeraa Dhaeo Alakh Abhaeo ||
My Guru is divine, invisible and mysterious.
ਸਰਬ ਪੂਜ ਚਰਨ ਗੁਰ ਸੇਉ ॥੧॥
Sarab Pooj Charan Gur Saeo ||1||
I serve at the Guru's feet, which are worshipped by all.
 

SSA Bro,
thanks for your contribution and respected thoughts , yet I am not going to enter in any controversy.
Cause, If Guru Sahiban added partly Bhagat Kabeer Jee´s  Bani in SGGS, it was because of the high avastha of Sree Kabeer Jee, who had realized the Lord, as per similar spiritual pratice of Naam simran as in Gurmat, and because perhaps Guru Sahiban wanted to add samples of the teachings of  the rest of Bhagat Jan in SGGS, which matched with Gurmat, to show the mankind the universal path of Satnam, Nam or Anhad Bani as the way for the soul´s emancipation.
So if some of  Kabir Sahib´s Bani was added in SGGS, as said, because it basically matched Gurmat, and that Bani which was not added, perhaps, it was not because it was unworthy or wrong, but, as said, not all the Bani of all of them had to be added, but just a sample of their teachings.
I have a deep reverence for Sree Kaber Jee also, because of his pure paviter and high saintly avastha, and though the above verse of his dohas is not added in the Bani, it really emphasizes the importance of the Guru.
Any mahima, of the dear Lord by anyone, be it anybody, is like a flowing river of love towards Him.
From a personal view, even when a song is sung in movies or otherwise, where alover sings to his/her beloved, I feel very much motivated, for I direct those words, those feelings to the Lord, and I feel that I am singing to my beloved Lord.
You see, it is the feelings, the meaning which counts, which the words carry in them, the words are vessels carrying that wealth of His love.
Anyhow, I have found a simliar verse of Sree Guru Nanak Maharaj from the Bani (ANG 765), which in my view is the idea I wanted to highlight in my post, that if no Guru Jee, no Lord.
Here it goes:
ਅਮਰ ਅਡੋਲੁ ਅਮੋਲੁ ਅਪਾਰਾ ਗੁਰਿ ਪੂਰੈ ਸਚੁ ਪਾਈਐ ॥
Amar Addol Amol Apaaraa Gur Poorai Sach Paaeeai ||
He is imperishable, immovable, invaluable and infinite. The True Lord is obtained through the Perfect Guru.
Guru Sahiban, clearly says: The True Lord is obtained by following the teachings of the Perfect Guru(Guru Jee), for the Guru gives us the Gurprasad of His Name, and consecuently through His grace also, we do become pure, spotless, karmaless, mindless... thus, we can then reach our  Nijh Ghar in Sach Khand.
Just as seen in the following verse also:
ਨਾਨਕ ਰਾਮ ਨਾਮਿ ਨਿਸਤਾਰਾ ਗੁਰਮਤਿ ਮਿਲਹਿ ਪਿਆਰੇ ॥੨॥
Naanak Raam Naam Nisathaaraa Guramath Milehi Piaarae ||2||
O Nanak, through the Lord's Name, she is emancipated; through the Guru's Teachings, she meets her Beloved
 

SSA Bro,
thanks for your contribution and respected thoughts , yet I am not going to enter in any controversy.
Cause, If Guru Sahiban added partly Bhagat Kabeer Jee´s  Bani in SGGS, it was because of the high avastha of Sree Kabeer Jee, who had realized the Lord, as per similar spiritual pratice of Naam simran as in Gurmat, and because perhaps Guru Sahiban wanted to add samples of the teachings of  the rest of Bhagat Jan in SGGS, which matched with Gurmat, to show the mankind the universal path of Satnam, Nam or Anhad Bani as the way for the soul´s emancipation.
So if some of  Kabir Sahib´s Bani was added in SGGS, as said, because it basically matched Gurmat, and that Bani which was not added, perhaps, it was not because it was unworthy or wrong, but, as said, not all the Bani of all of them had to be added, but just a sample of their teachings.
I have a deep reverence for Sree Kaber Jee also, because of his pure paviter and high saintly avastha, and though the above verse of his dohas is not added in the Bani, it really emphasizes the importance of the Guru.
Any mahima, of the dear Lord by anyone, be it anybody, is like a flowing river of love towards Him.
From a personal view, even when a song is sung in movies or otherwise, where alover sings to his/her beloved, I feel very much motivated, for I direct those words, those feelings to the Lord, and I feel that I am singing to my beloved Lord.
You see, it is the feelings, the meaning which counts, which the words carry in them, the words are vessels carrying that wealth of His love.
Anyhow, I have found a simliar verse of Sree Guru Nanak Maharaj from the Bani (ANG 765), which in my view is the idea I wanted to highlight in my post, that if no Guru Jee, no Lord.
Here it goes:
ਅਮਰ ਅਡੋਲੁ ਅਮੋਲੁ ਅਪਾਰਾ ਗੁਰਿ ਪੂਰੈ ਸਚੁ ਪਾਈਐ ॥
Amar Addol Amol Apaaraa Gur Poorai Sach Paaeeai ||
He is imperishable, immovable, invaluable and infinite. The True Lord is obtained through the Perfect Guru.
Guru Sahiban, clearly says: The True Lord is obtained by following the teachings of the Perfect Guru(Guru Jee), for the Guru gives us the Gurprasad of His Name, and consecuently through His grace also, we do become pure, spotless, karmaless, mindless... thus, we can then reach our  Nijh Ghar in Sach Khand.
Just as seen in the following verse also:
ਨਾਨਕ ਰਾਮ ਨਾਮਿ ਨਿਸਤਾਰਾ ਗੁਰਮਤਿ ਮਿਲਹਿ ਪਿਆਰੇ ॥੨॥
Naanak Raam Naam Nisathaaraa Guramath Milehi Piaarae ||2||
O Nanak, through the Lord's Name, she is emancipated; through the Guru's Teachings, she meets her Beloved
 

So glad to see that at least there is someone who is enougly blessed, to recognize that there is no comparison of any entity to Guru Jee, the highest expression of absolute and ultimate TRUTH.
EKAS BIN SABH DANDH HAE.
GURU, GOBIND, DAU KHARAY, KAAKAY LAGUU PAAY, BALHAREE GURU APNAY JIN GOBIND DHEEO BATAAE.
If no Guru Jee, then Gobind(God/Lord) not possible for anybody, even if, not 10, or 100, or even countless avatars may come. 
 
Following are some lines dedicated to beloved Guru Jee:
Mera Man Lochai gur darshan taa-ee Bilap karay chaatrik kee ni-aa-ee Trikhaa na utarai shaant na aavai Bin Darshan Sant pi-aaray jee-o Hao gholee jee-o ghol ghumaa-ee Gur darshan sant pi-aaray jee-o   Tayraa much suhaavaa jee-o sahaj dhun baanee Chir ho-aa daykhay saaring paanee Dhan so days jahaa too(n) vasi-aa Mayray sajan meet muraaray jee-o Hao gholee hao ghol ghumaa-ee Gur sajan meet muraaray jee-o   Ik gharee na milatay taa kalijug hotaa Hun kad milee-ai pri-a tudh bhagavantaa Mo-eh rain na vihaavai need na aavai Bin daykhay gur darbaaray jee-o Hao gholee jee-o ghol ghumaa-ee Tis sachay gur darbaaray jee-o   Bhaag ho-aa gur sant milaa-i-aa Prabh abinaasee ghar meh paa-i-aa Sayv karee pal chasaa na vichhuraa Jan Naanak daas tumaaray jee-o Hao gholee jee-o ghol ghumaa-ee Jan Naanak daas tumaaray jee-o

While roles appeared to be played the Ten Guru Saibhan were Nehkalank, Akal Purakh themself. 

Hi Guransh Bro,
you have asked a very intersesting question, well let me answer according to my understanding.
Many things are mentioned in the Bani, just to put each at its own place, but that does not mean, all are same, many of these things are just to explain and describe us the infinite mayavee creation of His in vast  variety and numbers.
The term Baikunth is probably mentioned in the hindu scriptures, even before our Guru Sahiban came here or the Bhagat Jan mentioned in the Bani.
Baikunth as such is the abode of  Sree Vishnu Jee, from where he comes to the earth in his different avatars, just for the sake of stopping evil and restablishing dharam or righteousness, as seen throughout the history, be it Krishna, Rama, Narsingh, etc..... And if anybody devotes to this entity, at most goes to Baikunth.
There is and interesting story regarding this topic.
Many many years ago, I read in some scriptures that, once Vishnu Jee was resting in Baikunth, and a sadhu or some sadhus ( i do not remember exactly)came to meet Vishnu Jee, but the guard at his entrance stopped him/them from enetering, so out of anger, the guard was cursed in being born as rakshas for several life times.
When Vishnu came to know about this incident, as the guard was in a stste of shock, he pacified him by saying that as you are my devotee, do not worry, I will come each time to rescue you, that is why, each time the rakshas or evil grew on earth with beings like Ravan, Kansa, etc.....Vishnu took the chance to come and  protect his devotees and establish righteousness.
That´s it, nothing more to it.
We have to bear in mind, Vishnu Jee or and of the other 2 members of that trinty, or even the lesser beings such as devatys, or other celestial beings are all there for a specific tasks to fulfill in this creation.
All of these creatures, have tremendous powers to and extent, weapons, abodes, parsadises, genders, sizes, forms, spouses, etc etc etc 
Baikunth and totally  all other realms below Sach Khand , are under the effects of Parlay and Maha Parlay, so naturally very much in the premises of  mother  Maya and Kal.
 
*When you write : Taha Baikunth jaha keertan tera, this means, while the devotees of Vishnu Jee after hardships of jap and tap at most reach Baikunth, but, anyone by just listening His(Waheguru) mahima through keertan, at least and most effortlessly, receives the fruits of peace and tranquility or other so called enjoyable conditions found  there....
But for us as sikhs, this is not our last stop for which we have to look for, but, by His apaar kirpa, cross and go beyond the triloki and trigunee mayavee creation, to reach that changeless TRUTH of SATNAM in SACH KHAND.
For that, we have to merge in the Shabad Guru, for as the Bani says:
Nanak Nam jahaaz hae, jinee chareeya soee utareeya paar.  O Nanak, the Nam is the vessel to board on for the purpose of crossing the mayavee creation, and reach the abode of eternity, Sach Khand.
And not by any other means, it does not matter how so many other  countless "man matee" tricks and efforts we may tirelessly and regularly perform
Nowhere in the Bani says, that by devoting to any avatrs of Vishnu Jee one is saved forever, it is only by Guru Jee and Nam as per Gurmat, that one can obtain salvation forever.
If one devotes to the resident of Baikunth, one goes there, while if we devote ourselves to the resident of Sach Khand, Nirankar, one shall reach there, by His apaar kirpa.
 
Our beloved Guru Sahiban, are the very embodiment of Waheguru Akal Purukh.
In this respect the Bani tells us:  
गुर महि आपु रखिआ करतारे ॥
gur mehi aap rakhiaa karathaarae |
The Creator Lord has enshrined Himself within the Guru.
गुर का सबदु मने सो सूरा ॥
gur kaa sabadh manae so sooraa |
He alone is a spiritual hero, who believes and practices the Word of the Guru's Shabad.
राम नाम बिनु मुकति न होई थाके करम कमाई हे ॥९॥
raam naam bin mukath n hoee thaakae karam kamaaee hae |9|
Without the Lord's Name, liberation did not come, although they grew weary of performing rituals. ||9|
करम धरम करि मुकति मंगाही ॥
karam dharam kar mukath mangaahee |
Practicing religious rituals, they sought liberation,
मुकति पदारथु सबदि सलाही ॥
mukath padhaarath sabadh salaahee |
but the treasure of liberation comes only by praising the Shabad.
बिनु गुर सबदै मुकति न होई परपंचु करि भरमाई हे ॥१०॥
bin gur sabadhai mukath n hoee parapanch kar bharamaaee hae |10|
Without the Word of the Guru's Shabad, liberation is not obtained; practicing hypocrisy, they wander around confused
से छूटे सचु कार कमाई ॥
sae shoottae sach kaar kamaaee |
They alone find release, who practice deeds of Truth
अहिनिसि भगति रते वीचारी ठाकुर सिउ बणि आई हे ॥११॥
ahinis bhagath rathae veechaaree thaakur sio ban aaee hae |11|
Day and night, the devotees remain imbued with contemplative meditation; they become just like their Lord and Master.
 
And as the Bani says: Sach Khand vaseh Nirankar, and it is the supreme Abode of Waheguru Akal Purukh, the Highest abode of Eternal TRUTH, SATNAM. 
There is nothing, apart from TRUTH/NAM/SATNAM/SHABAD/AMRIT BANI/ANHAD NAD; all these are different terms, but all refer to that everlasting and changeles Truth of Satnam.
Gurmat, Gurbani, if it differs from anything of all other paths, is that, this path of Gurmat, by His apaar kirpa, is the path for our sole reunification and blending  with that Supreme Truth and nothing else.
In Sach Khand, there are no Guru Sahiban as such seen here, or, Bhagat Jan, Gurmukh Jan, for anyone reaching there, become one with that Ultimate Truth, by merging in it.
Like at the beginning of the day, all the rays emege from the Sun and fall at different places, but at the end of the day, all the rays merge back in the Sun and become One with it, without any distinction.
When a drop of water, falls into the Ocean, becomes the Ocean, it is no more is a drop, no way to trace that individual drop anymore, for it has become the Ocean itself.
The jot of the soul blends in that akhoot and beant  Jot of Waheguru in Sach Khand.
jah tay upjee tah milee sachee pareet samaahu.
From where it originated, there the soul is blended again. It is absorbed in the Love of the True Lord.
 
गुर पूरे विणु मुकति न होई सचु नामु जपि लाहा हे ॥२॥
gur poorae vin mukath n hoee sach naam jap laahaa hae |2|
Without the Perfect Guru, no one is liberated. Chanting the True Name, one profits. ||
ਸਾਧਸੰਗਤਿ ਕੈ ਘਰਿ ਵਸੈ ਏਕੋ ਸਚਾ ਸੋਇ ॥੧॥
Saadhhasangath Kai Ghar Vasai Eaeko Sachaa Soe ||1||
In the Company of the Holy, the One True Lord comes to abide within the home of the self. 
 
Further on still, the Bani says: 
Gur Sabadhee Har Paaeeai Bin Sabadhai Bharam Bhulaae ||1||
Through the Word of the Guru's Shabad, the Lord is found; without the Shabad, people wander, deceived by doubt. 
Anadhin Naamae Rathiaa Naanak Naam Samaae ||4||25||58||
Attuned to the Name of the Lord night and day, O Nanak, you shall be absorbed into the Name. ||
 
So you see, there is a vast difference, nothing to be compared between Gurmat and any other paths.
Gurmat deals only with Waheguru, Guru Jee, Nam, and Sach Khand, as our origin and destiny.
That´s it.

*Note: sorry jee, if the reply has been extended  bit, but in my view, it was needed with the aid of clarifications in Gurbani.
 

Hi Guransh Bro,
you have asked a very intersesting question, well let me answer according to my understanding.
Many things are mentioned in the Bani, just to put each at its own place, but that does not mean, all are same, many of these things are just to explain and describe us the infinite mayavee creation of His in vast  variety and numbers.
The term Baikunth is probably mentioned in the hindu scriptures, even before our Guru Sahiban came here or the Bhagat Jan mentioned in the Bani.
Baikunth as such is the abode of  Sree Vishnu Jee, from where he comes to the earth in his different avatars, just for the sake of stopping evil and restablishing dharam or righteousness, as seen throughout the history, be it Krishna, Rama, Narsingh, etc..... And if anybody devotes to this entity, at most goes to Baikunth.
There is and interesting story regarding this topic.
Many many years ago, I read in some scriptures that, once Vishnu Jee was resting in Baikunth, and a sadhu or some sadhus ( i do not remember exactly)came to meet Vishnu Jee, but the guard at his entrance stopped him/them from enetering, so out of anger, the guard was cursed in being born as rakshas for several life times.
When Vishnu came to know about this incident, as the guard was in a stste of shock, he pacified him by saying that as you are my devotee, do not worry, I will come each time to rescue you, that is why, each time the rakshas or evil grew on earth with beings like Ravan, Kansa, etc.....Vishnu took the chance to come and  protect his devotees and establish righteousness.
That´s it, nothing more to it.
We have to bear in mind, Vishnu Jee or and of the other 2 members of that trinty, or even the lesser beings such as devatys, or other celestial beings are all there for a specific tasks to fulfill in this creation.
All of these creatures, have tremendous powers to and extent, weapons, abodes, parsadises, genders, sizes, forms, spouses, etc etc etc 
Baikunth and totally  all other realms below Sach Khand , are under the effects of Parlay and Maha Parlay, so naturally very much in the premises of  mother  Maya and Kal.
 
*When you write : Taha Baikunth jaha keertan tera, this means, while the devotees of Vishnu Jee after hardships of jap and tap at most reach Baikunth, but, anyone by just listening His(Waheguru) mahima through keertan, at least and most effortlessly, receives the fruits of peace and tranquility or other so called enjoyable conditions found  there....
But for us as sikhs, this is not our last stop for which we have to look for, but, by His apaar kirpa, cross and go beyond the triloki and trigunee mayavee creation, to reach that changeless TRUTH of SATNAM in SACH KHAND.
For that, we have to merge in the Shabad Guru, for as the Bani says:
Nanak Nam jahaaz hae, jinee chareeya soee utareeya paar.  O Nanak, the Nam is the vessel to board on for the purpose of crossing the mayavee creation, and reach the abode of eternity, Sach Khand.
And not by any other means, it does not matter how so many other  countless "man matee" tricks and efforts we may tirelessly and regularly perform
Nowhere in the Bani says, that by devoting to any avatrs of Vishnu Jee one is saved forever, it is only by Guru Jee and Nam as per Gurmat, that one can obtain salvation forever.
If one devotes to the resident of Baikunth, one goes there, while if we devote ourselves to the resident of Sach Khand, Nirankar, one shall reach there, by His apaar kirpa.
 
Our beloved Guru Sahiban, are the very embodiment of Waheguru Akal Purukh.
In this respect the Bani tells us:  
गुर महि आपु रखिआ करतारे ॥
gur mehi aap rakhiaa karathaarae |
The Creator Lord has enshrined Himself within the Guru.
गुर का सबदु मने सो सूरा ॥
gur kaa sabadh manae so sooraa |
He alone is a spiritual hero, who believes and practices the Word of the Guru's Shabad.
राम नाम बिनु मुकति न होई थाके करम कमाई हे ॥९॥
raam naam bin mukath n hoee thaakae karam kamaaee hae |9|
Without the Lord's Name, liberation did not come, although they grew weary of performing rituals. ||9|
करम धरम करि मुकति मंगाही ॥
karam dharam kar mukath mangaahee |
Practicing religious rituals, they sought liberation,
मुकति पदारथु सबदि सलाही ॥
mukath padhaarath sabadh salaahee |
but the treasure of liberation comes only by praising the Shabad.
बिनु गुर सबदै मुकति न होई परपंचु करि भरमाई हे ॥१०॥
bin gur sabadhai mukath n hoee parapanch kar bharamaaee hae |10|
Without the Word of the Guru's Shabad, liberation is not obtained; practicing hypocrisy, they wander around confused
से छूटे सचु कार कमाई ॥
sae shoottae sach kaar kamaaee |
They alone find release, who practice deeds of Truth
अहिनिसि भगति रते वीचारी ठाकुर सिउ बणि आई हे ॥११॥
ahinis bhagath rathae veechaaree thaakur sio ban aaee hae |11|
Day and night, the devotees remain imbued with contemplative meditation; they become just like their Lord and Master.
 
And as the Bani says: Sach Khand vaseh Nirankar, and it is the supreme Abode of Waheguru Akal Purukh, the Highest abode of Eternal TRUTH, SATNAM. 
There is nothing, apart from TRUTH/NAM/SATNAM/SHABAD/AMRIT BANI/ANHAD NAD; all these are different terms, but all refer to that everlasting and changeles Truth of Satnam.
Gurmat, Gurbani, if it differs from anything of all other paths, is that, this path of Gurmat, by His apaar kirpa, is the path for our sole reunification and blending  with that Supreme Truth and nothing else.
In Sach Khand, there are no Guru Sahiban as such seen here, or, Bhagat Jan, Gurmukh Jan, for anyone reaching there, become one with that Ultimate Truth, by merging in it.
Like at the beginning of the day, all the rays emege from the Sun and fall at different places, but at the end of the day, all the rays merge back in the Sun and become One with it, without any distinction.
When a drop of water, falls into the Ocean, becomes the Ocean, it is no more is a drop, no way to trace that individual drop anymore, for it has become the Ocean itself.
The jot of the soul blends in that akhoot and beant  Jot of Waheguru in Sach Khand.
jah tay upjee tah milee sachee pareet samaahu.
From where it originated, there the soul is blended again. It is absorbed in the Love of the True Lord.
 
गुर पूरे विणु मुकति न होई सचु नामु जपि लाहा हे ॥२॥
gur poorae vin mukath n hoee sach naam jap laahaa hae |2|
Without the Perfect Guru, no one is liberated. Chanting the True Name, one profits. ||
ਸਾਧਸੰਗਤਿ ਕੈ ਘਰਿ ਵਸੈ ਏਕੋ ਸਚਾ ਸੋਇ ॥੧॥
Saadhhasangath Kai Ghar Vasai Eaeko Sachaa Soe ||1||
In the Company of the Holy, the One True Lord comes to abide within the home of the self. 
 
Further on still, the Bani says: 
Gur Sabadhee Har Paaeeai Bin Sabadhai Bharam Bhulaae ||1||
Through the Word of the Guru's Shabad, the Lord is found; without the Shabad, people wander, deceived by doubt. 
Anadhin Naamae Rathiaa Naanak Naam Samaae ||4||25||58||
Attuned to the Name of the Lord night and day, O Nanak, you shall be absorbed into the Name. ||
 
So you see, there is a vast difference, nothing to be compared between Gurmat and any other paths.
Gurmat deals only with Waheguru, Guru Jee, Nam, and Sach Khand, as our origin and destiny.
That´s it.

*Note: sorry jee, if the reply has been extended  bit, but in my view, it was needed with the aid of clarifications in Gurbani.
 

Veerji what is difference between Baikunth and Sachkhand. In puratan janamsakhis the word baikunth is also used and so is sachkhand. Guru Sahib says
Taha Baikunth jaha keertan tera
Bhul Chuk maaf
Sat Kartar