The message in Gurbani is simple, and to show it, the poetry contrasts the Gurbani message against existing, more complex, systems of belief in India during Guru Sahib's time. A trick to keep in mind when reading the Gurbani is where you place the emphasis. Here are some examples (to illustrate the technique, rather than discussion on the tuks - that's why I haven't posted full shabads). The bold parts are the emphasis. #1 - Ang 2 ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥ Gurmukẖ nāḏaŉ gurmukẖ veḏaŉ gurmukẖ rahi▫ā samā▫ī. The Guru's Word is the Sound-current of the Naad; the Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading. ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥ Gur īsar gur gorakẖ barmā gur pārbaṯī mā▫ī. The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi. With this emphasis, you find that the Guru's Word is to the Sikh the sound-current of the Naad, the wisdom of the Vedas, and it is the Guru's word that is all-pervading. We find that the Guru replaces Shiva, Vishnu, Brahma, Paarvati and Lakhshmi. It's not supporting those deities; it is replacing them with Guru Sahib. #2 - Ang 477 ਸਭ ਜੋਗਤਣ ਰਾਮ ਨਾਮੁ ਹੈ ਜਿਸ ਕਾ ਪਿੰਡੁ ਪਰਾਨਾ ॥ Sabẖ jogṯaṇ rām nām hai jis kā pind parānā. All Yoga is in the Name of the Lord; the body and the breath of life belong to Him. It's not that all yoga is an expression of Naam. It's that Naam replaces yoga and it's systems. As more good examples are found, I'll share them. Others are welcome to add to the list.