I havent studied DG. If you have then did you find it tilting towards Godess?
Yes there are many pages of verses in praise of Hindu devtas - Godesses included. To the extent that one does not accept these verses as the work of Guru Gobind Singh -- the references to Goddesses is of no importance to Sikhism.
keep in mind the three main godesses, Laxmi Parvati and Sarswati are three forms of Mother Godess and Durga, Chandi, Kalika, Chandika and many more are forms of the three Godesses.
I have it in mind frequently, especially when someone calls my attention to it. Please will you keep in mind that even in "Hindu" philosophy, Shakti is not a "mother Goddess" but represents a creative energy. To put it a different way - Shakti represents the feminine principle of creation, a life force. The mother goddess principle pre-dates the worship of Shakti and harks back to a more primitive phase of Indic civilization. Shakti worship replaced the worship of mother godesses. Once again, as a Sikh this is interesting because the study of religion is interesting. However it has no importance in my own practice of Sikhism.
The next paragraph contains some ideas that are seriously mistaken.
I don't think it condemns the Godess as some of its supporters point out how different Gods are condemned in it.
Sikh Gurus condemned no one. However they preached a message of liberation from the worship of devtas, and all that that worship entails.
Also in most of old Sikh literature the Godess is involved during formation of Khalsa in one way or the other.
I do not know what old Sikh literature you are referring to. However, much of that literature was written more than a century after the death of Guru Gobind Singh by individuals who were influenced by Brahminist philosophy. The poets of the court of Guru Gobind Singh ji, who wrote literature in his lifetime, included Hindus and Muslims. That is an interesting contrast -- because the Muslim poets would not be writing about the worship of goddesses. Yet they were not kicked out of court. This suggests that Guru Gobind Singh fostered a climate of literary creativity, be it Vedantic or Islamic in tone. But none of the writing of these poets was included by him in the Sri Guru Granth Sahib and declared it our only living Guru. Bottom line: Goddesses have no significance in Sikhism.
For example, Mata Sundari being Godess,
This is the very first time anyone ever confessed that he thought that Mata Sundari was a Goddess. The very thought contradicts the central belief of Sikhism, Ik*oaʼnkār saṯ nām karṯā purakẖ nirbẖa*o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.
It is beyond reason to think that Guru Gobind Singh switched canoes in mid-stream and become a idol worshiper or proponent of goddesses.
Godess granting sword to Guru Gobind Singh, Guruji invoking Godess, Godess appearing before him etc etc
A goddess did not grant a sword to Guru Gobind Singh, any more than the Lady of the Lake granted a sword to King Arthur in the story "King Arthur and the Knights of the Roundtable."
If you are referring to the sword of Durga, then you are tackling a very difficult concept in Sikhism, about which much can be said, and more should be written. I am not going to give a 45 minute lecture on this point. I only want to say that mention of "Durga" in Ardaas has become controversial, there are those who do not accept it, and there are even more who would argue that "Durga" should not be taken to mean the goddess, Durga." Sikhism is not the Kaleeka panth.
Animal sacrifices by Nihung Dals and at Hazur Sahib is straight from Shaktism.
That is correct. Animal sacrifices are straight out of Nihang Dals and Hazoori Sahib. Both traditions are sampardayas that are considered sanatan -- ie., heavily influenced by Brahminist beliefs. In the case of the Nihangs, whose origins are unknown, their rituals may even pre-date Guru Gobind Singh ji.