Tulsidas wrote, “Sakal padarath hain jag mahin, karamhin nar pawat nahin.” (There is everything in the world, but a man with bad karma cannot get it.)
At another place, the saint writes, “Sakal padarath hain jag mahin, Ram kripa kachhu durlabh nahin.” (There is everything in the world
and there is nothing impossible to get with the grace of Lord Ram.)
Similarly, Kabir wrote, “Chalti chaki dekh ke diya Kabira roy, do patan ke beech mein sabut bacha na koy.”(Kabir wept on seeing the two grinding stones, as none could be saved between the two — either the grain or the man.
The two stones are karta-bhav (doership) and prarabdh (effect of past karma). That is how a woman is suddenly widowed or a factory owner’s factory gets suddenly burnt to ashes.
These are examples of bad karma. Similarly, someone is suddenly rewarded as a result of good karma.
Saint Kamal writes, “Chalti chaki dekh ke diya Kamal thathaya, juda raha jo keel se, baal na banka hoy.”(Kamal laughed on seeing the two grinding stones, as the grain sitting close to the shaft could never be crushed. That is, a person sitting close to God can never be harmed.
The message of Tulsidas and Kabir was repeated by Guru Nanak in his own words, “Nanak dukhiya sab sansar, sukhi vahi jo naam adhaar.”
(Nanak says that everyone in this world is unhappy, only the one who has taken refuge with Lord’s name is happy.) The one who chants the name of the Lord is close to Him and he is ever happy; the miseries of the world do not touch him.
Around the 6th century BC, there was an upsurge of saints: Buddha and Mahavir in India, Zoroaster in Unan, Confucius in China, Pythagoras in Greece, Druids in England, and others who advocated one and the same way to return to one’s true home — oneness with the Absolute.