Kabeerdaas ji is categorized as a saint but his thoughts and compositions are not confined to religion, spirituality, meditation and bhajans alone. He also deals with worldly life – the character and behaviour of individuals; practices (and malpractices) rampant in society; evils of caste system which divides people into ‘high’ and ‘low’ classes, etc. He also goes in depth in denouncing superstitions and hypocrisy prevalent in practice of religions and sects in general. He considers them as obstructions in the way of health, peace and happiness of society. We should take all these things into account if we want to understand and interpret Kabeerdaas ji’s poetry correctly.

— Kusum Banthia

हिन्दी में पढ़िये

भगति दुहेली राम की, जैसी खाँड़े की धार ।
जो डोले तो कटि पड़े, नहि तो उतरे पार ।।

Bhagatii duhelii raam kii, jaisii khande dhaar
Jo dole to kati pade, nahin to utare paar

Kabeerdaas ji has laid great emphasis on devotion and meditation on Brahma to get rid of the cycle of birth and death in this world. He has also repeatedly said that the path of spiritual practice is very difficult. It requires determination and self-discipline. Worldly attachments and luxuries create obstacles in the way of this spiritual practice and it is very difficult to overcome them.
In this couplet also, Kabeerdaas ji says that devotion to Rama (i.e., Nirgun Brahma) is a very difficult task and it requires deep concentration along with strong passion. This practice is as difficult as walking on the edge of the sword. There, if you do not walk with full attention, you will falter and get badly hurt by it. But if you remain focussed and do not waver, then you will traverse this path and reach your destination i.e., liberation.

कोई एक पावै संत जन, जाके पाँचूँ हाथि।
जाके पाँचूँ बस नहीं, ता हरि संग न साधि ।।

Koii ek paavai sant jan, jaake paanchoon haathi
Jaake paanchoon bas naheen, ta hari sang na saadhi

The human soul being a part of God is essentially divine and pure like Him. But when it assumes human form in this transient world, he comes in contact with it through five sense organs, they being — eyes (vision), nose (smell), ears (hearing), tongue (taste) and skin(touch). Maya lures him through promise of material pleasure and gratification of senses. If he gives in, he is caught in the web of illusion that is this world and becomes oblivious of his true divine nature.
In this couplet, Kabeerdaas ji says that even among the saintly persons there are only a few who have gained control over these five senses. Those who have not been able to control these five cannot hope to access God.