मैवं ममाधमस्यापि स्यादेवाच्युतदर्शनम् ।
ह्रियमाणः कालनद्या क्वचित्तरति कश्चन ॥
maivaṁ mamādhamasyāpi syād evācyuta-darśanam |
hriyamāṇaḥ kāla-nadyā kvacit tarati kaścana ||
(Śrīmad Bhāgavatam: 10.38.5; cited in Caitanya-caritāmṛta: 2.22.44)
“[Akrūra muses:] It is not like that. Although [I am] fallen, I may indeed have darśana of Acyuta. Sometimes someone being carried by the river of time crosses over.”
Commentary
adhamasyeti tat-sandarśanākhila-sādhana-rāhityaṁ tad-vaiparītyaṁ coktam | tathāpy acyutasya nirupādhi-kṛpālutvādi-māhātmyāc cyuti-rahitasya śrī-kṛṣṇasya darśanaṁ tan-māhātmya-balāt syād evety arthaḥ | sambhāvanāyāṁ saptamī | atrānurūpam arthāntaram upanyasyati—hriyamāṇa iti | pāravaśyena svasāmarthya-rāhityam uktam | kvacit kasmiṁścit sat-tīrthādau kāla-viśeṣe vā kaścana janas taret, tac ca yathā kevalaṁ śrī-bhagavat-kṛpā-prabhāveṇaiva, tathedam api sambhaved iti bhāvaḥ | evaṁ sandarśanaṁ sambhāvya tataś ca kāryaṁ praṇāmaṁ vibhāvya tena hi svakṛtārthā manyate |
(Bṛhad Vaiṣṇava-toṣaṇī-ṭīkā)
“By ‘fallen’ (adhamasya), [his feeling himself to be] devoid of all the sādhanas [required] for [attaining] direct perception of him and the opposite thereof [i.e., and having performed numerous actions that are contrary to such sādhana, that is, offenses (aparādhas)] is stated. Still, sight (darśana) of Acyuta, that is, Śrī Kṛṣṇa, he who is free from [any] degradation by virtue of the greatness of [his] unconditional graciousness and so forth, may indeed occur on the strength of that greatness. The seventh [i.e., the optative verbal form in the verb syāt] is in the sense of possibility. In this regard he puts forward an illustration: hriyamāṇaḥ … [i.e., he speaks the second half of the verse]. [Herein,] Being devoid of personal ability on account of subjection to another is stated. Kvacit, that is, somewhere, such as a holy place, or, at a particular time, some particular person can cross over, and as that, furthermore, shall be possible only by the influence of the grace of Śrī Bhagavān, so too is this [i.e., so someone’s crossing over saṁsāra is only possible by the grace of Śrī Bhagavān]. This is the purport. In this way, direct perception is possible, and the act of [offering] obeisance [to him] thereafter is [thus] imaginable. Because of this, he considered himself successful.”
mati-dhṛtibhyām āha—maivam iti | adhamasyeti tat-sandarśanākhila-sādhana-rāhityaṁ tad-vaiparītyaṁ coktam | tathāpy acyutasya tad-bhajanābhāse’pi kṛpālutādi-māhātmyāc cyuti-rahitasya śrī-kṛṣṇasya darśanaṁ tan-māhātmya-balāt syād evety arthaḥ | sambhāvanāyāṁ liṅ | atra nidarśanaṁ cintayati—tat-tat-karma-bhoga-kāla-pravāheṇa saṁsāryamāṇo’pi kvacit sāṅketya-nāmādi-nimitte sati kaścana ajāmilādi-sadṛśas tarati tat-kūlāyamānaṁ śrī-bhagavantaṁ prāpnoti, yathā kathañcit tad-abhigamanādau sati pūtanādi-sadṛśo vā | nadī-rūpakeṇa yathā tad dhriyāmāṇaḥ tṛṇādir anukūlavātādi-nimitte sati tarati tadvad iti vyañjitam |
(Laghu Vaiṣṇava-toṣaṇī-ṭīkā)
“By virtue of understanding and resolve, he says maivam … [i.e., he speaks this verse]. By ‘fallen’ (adhamasya), [his feeling himself to be] devoid of all the sādhanas [required] for [attaining] direct perception of him and the opposite thereof [i.e., and having performed numerous actions that are contrary to such sādhana, that is, offenses (aparādhas)] is stated. Still, sight (darśana) of Acyuta, that is, Śrī Kṛṣṇa, he who is free from [any] degradation by virtue of the greatness of [his] graciousness and so forth even in response to [only] a semblance of worship of himself, may indeed occur on the strength of that greatness. The liṅ [i.e., the optative verbal form in the verb syāt] is in the sense of possibility. He thinks of an illustration in this regard: even while transmigrating in the flow of time and the experience of various karmas, sometimes, when a cause such as [speaking] the name [of Śrī Bhagavān] as a designation [i.e., an instance of nāmābhāsa] occurs, some, like Ajāmila and others, cross over, that is, they attain Śrī Bhagavān, who is like the bank thereof [i.e., of the river of saṁsāra]; alternately, when somehow going near him and the like occurs, someone like Pūtanā and others [also crosses over, that is, attains Śrī Bhagavān]. It is suggested by the metaphor of the river that as a blade of grass or otherwise being carried therein [i.e., in a river] crosses over [to the river’s bank] when a cause of favorability [lit., “that which leads towards the bank” (anukūlatā)] and the like occurs, so [a jīva being carried along in the river of saṁsāra reaches the bank when a favorable force leads them towards the bank].”