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VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH

As stated in the now closed manglacharan.com topic, very deep study of this would be necessary to understand what is written. If taken at face value, it can be seen as anti-Gurmat, because Guru Granth Sahib Ji and Vaaran Bhai Gurdas Sahib have declared these things to not be in line with Sikhism and Hindu practices:

thattan khattan jattan homan naahee dda(n)ddadhhaar suaao ||1||

Making pilgrimages to sacred rivers, observing the six rituals, wearing matted and tangled hair, performing fire sacrifices and carrying ceremonial walking sticks - none of these are of any use. - 1349.

bhaao bhagath paravaan hai jag hom thae purab kamaaee||

Now meaningful Devotion only is acceptable, yajna, burnt offering and worship of the human guru was the discipline of the earlier ages. Vaaran Bhai Gurdas Sahib.

kalamaa(n) su(n)nath sidhak dhhar paae janaeoo thilak sukhaanaa||

Muslims have faith in Kalima the sacred formula of Muslims, sunnat, and circumcision, and Hindus feel comfortable with the tilak, sandal paste mark and the sacred thread, janeu. Vaaran Bhai Gurdas Sahib.

poojaa thilak karath eisanaanaa(n) ||

He (Shabad refers to Hindus, as it goes on to to states that that same "he" reads Vedas) performs worship ceremonies, applies the ceremonial tilak mark to his forehead, and takes his ritual cleansing baths. 201.

Some more vichaar (more than that which is provided on the website) into the more figurative/metaphoric meanings of the verses would be appropriate rather than taking it at face value, as the literal is not condoned by Guru Sahib in the Guru Granth Sahib Ji. Also, it is one exerpt - what comes before and after it may also be quite relevant. Again, deeper analysis required.

Also, ਬਰਤ - does this not mean to fast?