In the Sikh Panth, Bhai Gurdas Ji’s writings hold a very special place. They are often called gurbani di kunji (the key to gurbani), because they help explain difficult Shabads in clear, everyday Punjabi. This naturally raises a question: if these writings explain gurbani so well, and if Sikhs give them such high respect, then why were they not included in Sri Guru Granth Sahib Ji?

Some people assume that Bhai Gurdas Ji’s spiritual state must have been lower. Others claim that the Vaaraan were written after the Aad beed was compiled, so they could not be added. Both ideas create confusion and can lead to wrong conclusions.

Bhai Gurdas Ji was a great scholar of Sikhi. He was born in 1551 CE in Lahore. Genealogical records mention his father as Bhai Ishar Das Ji, who was related to Guru Amar Das Patshah Ji’s family. Because of this close connection, Bhai Gurdas Ji remained near the sangat of Guru Amar Das Patshah Ji from a young age. With Guru Sahib’s kirpa, he received the gift of Naam and lived a strong Gursikhi life. After becoming a Sikh, Bhai Gurdas Ji continued serving in important ways, up to the time of Guru Hargobind Patshah Ji.

Bhai Gurdas Ji was a highly learned scholar of Arabic, Persian, Sanskrit, and Braj Bhasha. He also had a very deep understanding of Hindu and Islamic religious books and scriptures. Because of this, Guru Arjan Dev Patshah Ji sent Bhai Sahib far and wide to spread Sikhi. For example, he went to Kashmir, Kabul, Banaras, Delhi, Haridwar, Lucknow, Agra, and many other cities, where he helped spread the message of Sikhi.

Once, the Mughal emperor Akbar also held a gathering where people of different faiths spoke about their religions. Guru Arjan Dev Patshah Ji sent Bhai Gurdas Ji, as a trusted and capable Sikh, to represent Sikhi. There, Bhai Gurdas Ji helped others understand the Sikh faith.

During the time of Guru Arjan Dev Patshah Ji, Prithi Chand began openly opposing the Sikh Panth, with the aim of taking control of the Gurgaddi. At that time, Bhai Gurdas Ji took a clear stand. He exposed the falsehood of the Meene group (a group linked with Prithi Chand) and guided the Sikh sangats, making it clear that Guru Arjan Dev Patshah Ji was the true heir of the Gurgaddi.

Because of Bhai Sahib’s seva and his deep understanding of Gurmat, Guru Arjan Dev Patshah Ji gave Bhai Gurdas Ji the great responsibility of writing the Aad beed, the first compiled volume of Sri Guru Granth Sahib Ji.

Later, when Guru Hargobind Patshah Ji became Guru, he wore the two swords of Miri Piri, began shastar viddya, and promoted a strong, saint-soldier spirit. Some Masands became confused and spread propaganda that this was against Sikhi. At that time too, Bhai Gurdas Ji explained clearly that Guru Hargobind Patshah Ji was the true heir of Guru Nanak Dev Patshah Ji’s jot, and that what he was doing was fully in line with the path of the earlier Guru Sahiban.

After Baba Budha Ji passed away, Bhai Gurdas Ji became the second granthi of Sri Harimandar Sahib. In this way, Bhai Gurdas Ji served the Sikh Panth deeply. To promote Sikhi, Bhai Gurdas Ji wrote his compositions, among which his Vaaraan and his Kabit Savaiye are very well known. These writings are very important for understanding the principles of Gurmat.

That is why Guru Sahib read these writings and personally approved them, and gave them the status of being the “key to Gurbani.” This is because Bhai Gurdas Ji explained the deep mysteries and subtle meanings of Gurbani in everyday Punjabi. Sometimes he used examples, sometimes stories, and sometimes very direct statements about Naam japna, living in Guru Sahib’s hukam, doing seva, and staying connected with sangat. Bhai Sahib explained them so clearly and beautifully that even an ordinary person can understand them easily.

Just as a lock needs a key to open it, in the same way, Bhai Gurdas Ji’s Vaaraan and Kabit work like a key to help understand the deep meanings and subtle points of Gurbani. The lock is not Gurbani. The lock is our own understanding, and Bhai Gurdas Ji’s writings help open it so that we can understand the deeper wisdom of Gurbani. So, any Gursikh who reads Bhai Gurdas Ji’s writings develops a deeper understanding of Gursikhi and Gurbani.

So the question comes again: why were these writings not included in Sri Guru Granth Sahib Ji?

Some writers and scholars even claim that Bhai Gurdas Ji’s writings were written after the Aad Granth was compiled, and that is why they were left out. This reasoning does not fit well. If the only issue was timing, later Guru Sahiban could have added them. The real reason is something else.

Sikh history clearly states that Guru Arjan Dev Patshah Ji himself gave Bhai Gurdas Ji the order to explain Gurbani and to write the Vaaraan, beginning with the life of Guru Nanak Dev Patshah Ji. This shows that much of this work existed during Guru Arjan Dev Patshah Ji’s time. Some parts were written later as well, including references to Guru Arjan Dev Patshah Ji’s shaheedi and events from the time of Guru Hargobind Patshah Ji.

So the reason for not including these writings is not simply that they were written later. The reasons are different, and there are two main ones.

First, Bhai Gurdas Ji’s writings are not dhur ki bani. 
Sri Guru Granth Sahib Ji contains dhur ki bani (divine revelation), revealed by Akaal Purakh through the 6 Guru Sahiban, 15 Bhagats, 11 Bhatt Sahiban, and 3 Gursikhs. Bhai Gurdas Ji’s Vaaraan and Kabit are not presented as revealed bani in that same way. They are Bhai Sahib’s own compositions, written to explain and clarify gurbani. Because they are not dhur ki bani, they were not included in Sri Guru Granth Sahib Ji.

Second, these writings are kathaa and an explanation of gurbani.
Just like a kathaa vaachak today takes a line from gurbani and explains it through sakhis and examples, Bhai Gurdas Ji did something similar. He used gurbani lines as pramaan, then explained their meaning in simple language. In many places, his examples and closing lines connect clearly with the Shabad being explained, showing exactly which Gurmat point he is teaching.

Even if a kathaa is excellent and fully matches gurbani, it still does not become gurbani. It remains an explanation based on understanding. In the same way, Bhai Gurdas Ji’s writings, although authentic and in line with gurbani, remain explanation and kathaa, not dhur ki bani.

In the same way, Bhai Gurdas Ji’s writings are also his own thoughts. He explains the deep principles of Gurbani and Gurmat in many ways, but it is still his own composition. Even though it is all correct, nothing in it is wrong, and it is fully in line with Gurbani, it is still kathaa of Gurbani. It is not Dhur ki Bani (divine revelation) that came to Bhai Gurdas Ji directly from Akaal Purakh.

That is why Sikh tradition honours these writings as gurbani di kunji. They are respected as the clearest guide after Gurbani, but they are not placed at the same level as Sri Guru Granth Sahib Ji. Because they meet the test of gurbani and are accepted as authentic, kirtan from Bhai Gurdas Ji’s writings is also permitted at Sri Harimandar Sahib.

In the end, the answer is simple. Bhai Gurdas Ji’s writings are called gurbani di kunji because they open our understanding of gurbani in clear, everyday Punjabi. But a key is not the same as the treasure it opens. Sri Guru Granth Sahib Ji contains dhur ki bani, while Bhai Gurdas Ji’s Vaaraan and Kabit are respected compositions that explain gurbani. That is why Guru Sahib gave them great respect and approval, and that is also why they were not included in Sri Guru Granth Sahib Ji.