O Mother who is adorned with gold on the breast; I adore your holy name;
Save me, the one who took a vain birth by removing my karmas
What kinds of karmas I have done to take such a menial birth worse than a dog;
I don’t know the reason and only Brahma can be blamed (for creating me like this)
All the births that I have taken are more than enough; I don’t want any more births
O merciful Sankari, save me (preventing from future births).
This song is deeply theological in nature. I don’t know why I wrote such a song when I did. In my college days, though we had regular family struggles, I had a relatively good time as a student. But as the first line came in my mind, the rest of the words naturally followed without much inner struggle on a metaphysical level.
Interestingly I don’t use the word ‘sin’ in this song for my birth but only ‘karma’ and that too I blame Brahma, the creator god for my births. Though we often use the word ‘sin’, on a philosophical level, a typical Hindu is more concerned about her karma than sin.
In lines 5-6 I question the kind of karma I have done for the present birth, and immediately I jump to blame Brahma, the deity of creation for it. Then seek I refuge in the goddess Sankari, to rescue me from future births. The Hindu religious world is too complicated to comprehend these things neatly, because of its relativism and pluralism. While personal responsibility is accepted, excuses are offered and others are blamed. As Goswami Tulsidas well said, “kaalahi karmahi Iswar par mitya doshu lagayee” (Either we blame time (kaliyug) or karma or even god.’ In all this bhakti could overcome any kind of hurdle, as it has the capacity to even bend the gods to do extraordinary favours to redeem a bhakta.
This is a big subject and I’ll stop here.