How would we know unless it is compared with other contemporary Farsi communications between other regions and the central government?
But I get your general point and wouldn't disagree with it an iota. Guru ji's work is (when I think about it now) an unparalleled, heartfelt, passionate use of the language that crosses religions and regions and cultures. Like a lot of written Sikh heritage it is unique, unprecedented and creative - in an era when convention was the norm
Even when we zoom out to wider Sikh literature (which isn't literature to us but it is to outsiders studying it) that very thing has been alluded to by other observers. Even that low life, orientalist motivated scum Trumph (in amidst his sl@gging off of Sikhs and their religious scriptures) admits that Guru Granth Sahib ji maharaj is a treasure trove for linguistics.
I don't think all of DG is as difficult to decipher (linguistically) as you seem to be suggesting. But what is difficult to ascertain is the hidden, esoteric nature of references within like Chandi, or shasternaam mala. I mean in comparison, the Panjabi Chandi kee vaar would be a LOT more accessible to the interested Panjabi Sikh than something like Zafarnama or other Braj-bhasa works. Remember knowledge of Braj-bhasha itself has dwindled to untold levels, when not long ago (the mid 1800s) , Sikh scholars were producing massive classics in this form (like Suraj Prakash).
Guru Gobind Singh ji so obviously made being a polyglot a desired objective for Sikhs, it's another sign of our slide downwards that we've not moved forwards in this respect.
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