2. śrī-kṛṣṇa-dīkṣādi-śikṣaṇaṁ, yathā tatraiva (11.3.22) / 3. viśrambheṇa guroḥ sevā, yathā tatraiva (11.17.27)- / 1. tatra guru-pādāśrayo, yathā ekādaśe (11.3.21)—
tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam |
śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam ||
tatra bhāgavatān dharmān śikṣed gurv-ātma-daivataḥ |
amāyayānuvṛttyā yais tuṣyed ātmātma-do hariḥ ||
ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit |
na martya-buddhyāsūyeta sarva-deva-mayo guruḥ ||quoted · ekādaśe
The verse — decoded
L1citation
tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam |
tasmāttherefore, because of that ablative of reasonइसलिए (इस कारण से)
guruma guru, a teacher accusative, objectगुरु की (शरण)
prapadyetaone should approach and surrender to optative, 3 sg.शरण ग्रहण करे (प्रपन्न हो)
jijñāsuḥone who wants to know, a genuine inquirer nom. sg., agentजो जानना चाहता है, वह जिज्ञासु
śreyaḥthe good, what is truly beneficial accusative, object of the inquiryकल्याण (श्रेय) को, जिसकी जिज्ञासा है
uttamamthe highest, the topmost accusative, qualifies śreyaḥजो सर्वोत्तम है (श्रेय का विशेषण)
tasmāt — therefore; uttamam śreyaḥ — the highest good; jijñāsuḥ — one wanting to know [it]; gurum — a guru; prapadyeta — should approach and take shelter of
tasmāt — इसलिए; śreyaḥ — श्रेय (कल्याण) का; uttamam — जो सर्वोत्तम है; jijñāsuḥ — उसका जिज्ञासु; gurum — गुरु की; prapadyeta — शरण ग्रहण करे।
Therefore a person who wants to know the highest good should approach a guru. "Therefore" points back to the disappointment of self-effort just described. The seeker is one who genuinely wants to inquire — jijñāsu. What he seeks is not just any good but the topmost good, śreya uttamam. And the way to reach it is to take shelter of a guru, to go to him as a suppliant.
इसलिए जो मनुष्य सर्वोत्तम कल्याण को जानना चाहता है, वह गुरु की शरण ग्रहण करे।
Why cited: Scriptural basis for guru-pādāśraya: the seeker of the highest good must take shelter of a guru.
क्यों उद्धृत: गुरु-पादाश्रय का शास्त्रीय आधार — सर्वोत्तम श्रेय का अभिलाषी अवश्य गुरु की शरण ले।
L2citation
śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam ||
śābdein scripture, in the revealed word locative, the field of masteryशब्दब्रह्म (शास्त्र) में
parein the Supreme, the highest locativeपर (ब्रह्म) में
caand joins the two locativesऔर (दोनों अधिकरणों को जोड़ता है)
niṣṇātamone who has mastered it fully, gone to the far shore accusative, qualifies guruनिष्णात (पारंगत) — गुरु का विशेषण
brahmaṇiin brahman, the Absolute locative, spelling out pareब्रह्म में (पर को स्पष्ट करता हुआ)
upaśamāśrayama resort of peace, one settled in inner calm accusative, qualifies guruउपशम (शान्ति) का आश्रय — गुरु का विशेषण
śābde ca pare brahmaṇi — in scripture and in the Supreme, brahman; niṣṇātam — fully mastered; upaśamāśrayam — a resort of peace
śābde — शब्दब्रह्म (शास्त्र) में; pare ca brahmaṇi — और पर ब्रह्म में; niṣṇātam — निष्णात; upaśamāśrayam — तथा उपशम का आश्रय — ऐसे गुरु की।
And that guru should be one well-versed in two things: in scripture, and in the Supreme. "Well-versed" (niṣṇātam) means he has gone all the way to the far shore — mastered it, not just read it. He is fixed in the Absolute, brahman. And he is upaśamāśrayam — a resort of peace, someone who has taken shelter in inner calm, free of craving. So the guru you approach is both learned and peaceful.
ऐसे गुरु की, जो शास्त्र में और पर ब्रह्म में निष्णात है तथा उपशम (शान्ति) में स्थित है।
Why cited: Names the qualifications of the guru to be approached: mastery of scripture and of brahman, and being fixed in peace.
क्यों उद्धृत: जिस गुरु की शरण लेनी है उसके लक्षण बताता है — शास्त्र और ब्रह्म दोनों में निष्णात तथा उपशम में स्थित।
pare brahmaṇi: "the Supreme brahman" — in Vedānta at large brahman is the impersonal Absolute; the commentator below reads pare specifically as bhagavat, the personal Lord, so "mastery of the Supreme" means mastery in hearing and chanting about the Lord.
'पर ब्रह्म' — समस्त वेदान्त में प्रायः ब्रह्म का अर्थ निर्विशेष परम तत्त्व लिया जाता है; परन्तु नीचे टीकाकार 'पर' को विशेष रूप से भगवान् (सगुण प्रभु) मानते हैं, अतः 'पर की निष्णाति' का अर्थ भगवान् के श्रवण-कीर्तन में पारंगति हो जाता है।
L3citation
tatra bhāgavatān dharmān śikṣed gurv-ātma-daivataḥ |
tatrathere, in that setting [having taken shelter] adverb of placeवहाँ (उस गुरु के समीप)
bhāgavatān dharmānthe bhāgavata dharmas, the ways of devotion to the Lord accusative plural, objectभागवत धर्मों को
śikṣetone should learn optative, 3 sg.सीखे
gurv-ātma-daivataḥone for whom the guru is his own self and his worshipful deity nom. sg. bahuvrīhi, describes the learnerजिसका आत्मा और इष्टदेव गुरु ही है, ऐसा (शिष्य)
tatra — there; gurv-ātma-daivataḥ [san] — being one to whom the guru is self and deity; bhāgavatān dharmān — the devotional ways; śikṣet — should learn
tatra — वहाँ (गुरु के समीप); gurv-ātma-daivataḥ — गुरु को ही अपना आत्मा और इष्टदेव माननेवाला (शिष्य); bhāgavatān dharmān — भागवत धर्मों को; śikṣet — सीखे।
There — having approached such a guru — one should learn the bhāgavata dharmas, the ways of devotion to the Lord. And one should learn them as gurv-ātma-daivataḥ: as someone for whom the guru is his very self and his worshipful deity. So the guru is not merely an instructor here; the student holds him as dear as his own self and reveres him as his chosen God.
उस गुरु के पास रहकर शिष्य भागवत धर्मों को सीखे, गुरु को ही अपना आत्मा और इष्टदेव मानते हुए।
Why cited: How the sheltered disciple should learn bhāgavata-dharma: holding the guru as his own self and his deity.
क्यों उद्धृत: शरणागत शिष्य किस प्रकार भागवत-धर्म सीखे — गुरु को अपना आत्मा और इष्टदेव मानकर।
bhāgavata dharma: not "religious duty" in the ritual sense; here it means the practices of devotion to Bhagavān — the disciplines of a devotee's life.
'भागवत धर्म' — यहाँ इसका अर्थ कर्मकाण्डीय धार्मिक कर्तव्य नहीं है; यह भगवान् की भक्ति के आचरण, अर्थात् भक्त के जीवन की साधनाएँ हैं।
L4citation
amāyayānuvṛttyā yais tuṣyed ātmātma-do hariḥ ||
amāyayāwithout deceit, sincerely instrumental of mannerनिष्कपट भाव से (कपटरहित होकर)
anuvṛttyāby faithful following, by attentive service instrumental of meansअनुवृत्ति (सेवा) के द्वारा
yaiḥby which [dharmas] instrumental plural, relative, refers to the dharmas of L3जिन (धर्मों) से — L3 के धर्मों की ओर संकेत
tuṣyet[Hari] would be satisfied optative, 3 sg.संतुष्ट हो जाता है
ātmāthe very Self nom., in apposition to Hariजो स्वयं आत्मा है (हरि के साथ अभेद)
ātma-daḥwho gives his own self [as the reward] nom., qualifies Hariअपने आपको दे देनेवाला — हरि का विशेषण
hariḥHari, the Lord nom., subjectहरि (कर्ता)
yaiḥ [dharmaiḥ] — by which dharmas; amāyayā anuvṛttyā — by sincere, faithful service; hariḥ — Hari; tuṣyet — would be satisfied; [saḥ] ātmā ātma-daḥ — he [being] the Self, the giver of himself
yaiḥ — जिन (धर्मों) से; amāyayā anuvṛttyā — निष्कपट भाव और सेवावृत्ति के द्वारा; ātmā ātma-daḥ hariḥ — जो स्वयं आत्मा एवं आत्मदाता हरि हैं, वे; tuṣyet — संतुष्ट होते हैं।
He should learn them by which — by which dharmas — Hari is satisfied. And Hari is satisfied by sincere, unbroken service: amāyayā, without deceit; anuvṛttyā, by faithful following. This same Hari is ātmā and ātma-do — he is the very Self, and he gives himself: to the one who pleases him, he gives his own self as the reward.
जिन धर्मों का निष्कपट भाव से और सेवावृत्ति से पालन करने पर, आत्मस्वरूप एवं अपने आपको दे देनेवाले हरि संतुष्ट होते हैं।
Why cited: States the fruit and the means: sincere unbroken service satisfies Hari, who then gives his own self.
क्यों उद्धृत: फल और साधन दोनों बताता है — निष्कपट अखण्ड सेवा हरि को संतुष्ट करती है, और तब वे अपने आपको दे देते हैं।
L5citation
ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit |
ācāryamthe ācārya, the teacher accusative, objectआचार्य को
mām[as] Me [the Lord] accusative, in apposition — predicate of vijānīyātमुझको (आचार्य के रूप में); 'मैं' अर्थात् भगवान्
vijānīyātone should know, should recognize optative, 3 sg.भलीभाँति जाने
na … karhicitnever, not at any time negation + adverbकभी न
avamanyetashould disrespect, should slight optative, 3 sg.अवमानना (अनादर) करे
ācāryam — the teacher; mām — as Me; vijānīyāt — one should know; karhicit na avamanyeta — should never disrespect [him]
ācāryam — आचार्य को; mām — मुझ (भगवान्) रूप में; vijānīyāt — भलीभाँति जाने; karhicit — कभी; na avamanyeta — अनादर न करे।
Know the ācārya to be Me — the Lord is speaking. "Understand the teacher as My own," he says: recognize Me in him. And never, at any time, disrespect him. Karhicit means "ever" — the ban on disrespect admits no exception.
आचार्य को मुझ (भगवान्) रूप में जाने और कभी उसका अनादर न करे।
Why cited: The Lord's own instruction: know the ācārya as the Lord himself and never disrespect him.
क्यों उद्धृत: स्वयं भगवान् का आदेश — आचार्य को भगवान् रूप ही जानो और कभी उसका अनादर मत करो।
The speaker "Me" (mām) is Kṛṣṇa/the Lord; the verse is spoken by him. This is why the commentator says ācāryaṁ māṁ = "the teacher, who is Mine."
यहाँ 'मुझको' (mām) कहनेवाले स्वयं कृष्ण/भगवान् हैं — यह श्लोक उन्हीं के मुख से कहा गया है; इसीलिए आगे टीकाकार 'ācāryaṁ mām' का अर्थ 'वह आचार्य जो मेरा है' करते हैं।
L6citation
na martya-buddhyāsūyeta sarva-deva-mayo guruḥ ||
nado not negationन
martya-buddhyāwith the idea that he is a mortal, an ordinary man instrumental of means/attitudeमर्त्य (साधारण मनुष्य) बुद्धि से
asūyetashould carp at, should find fault out of envy optative, 3 sg.दोषदृष्टि (असूया) करे
sarva-deva-mayaḥmade up of all the gods, pervaded by every deity nom., predicate of guruḥसर्वदेवमय (सब देवताओं से युक्त) — गुरु का विशेषण
guruḥthe guru nom., subjectगुरु (कर्ता)
martya-buddhyā — with a mortal-minded view; na asūyeta — one should not carp [at him]; [yataḥ] guruḥ — [because] the guru; sarva-deva-mayaḥ — is made of all the gods
guruḥ — गुरु; sarva-deva-mayaḥ — सर्वदेवमय है; (अतः) martya-buddhyā — मनुष्यबुद्धि से; na asūyeta — उसमें दोषदृष्टि न करे।
Do not, with a mortal's way of thinking, find fault with the guru. Martya-buddhyā means treating him as just another man who is born and dies. Asūyeta is to be envious, to carp at his faults. Why not? Because the guru is sarva-deva-maya — made of all the gods, pervaded by every deity. To slight him is to slight all the gods at once.
गुरु सर्वदेवमय है, इसलिए उसे साधारण मनुष्य मानकर उसमें दोष न देखे।
Why cited: The reason not to slight the guru: he is composed of all the gods, so contempt for him is contempt for all.
क्यों उद्धृत: गुरु का अनादर न करने का कारण — वह सब देवताओं से युक्त है, अतः उसका अपमान समस्त देवताओं का अपमान है।
sarva-deva-maya: "consisting of all the gods" — the suffix -maya means "made of, full of, consisting in" (as in ānanda-maya, "made of bliss"); the guru is a locus in which every deity is present.
'सर्वदेवमय' — अर्थात् जिसमें समस्त देवता विद्यमान हों; '-मय' प्रत्यय का अर्थ 'से बना, से पूर्ण, से युक्त' है (जैसे आनन्दमय = आनन्द से पूर्ण); गुरु वह आश्रय है जिसमें प्रत्येक देवता उपस्थित है।
Commentary — decoded
Viśvanātha Cakravartī
s1gloss
śābde bhakti-śāstre |
śābdethe verse's word "in scripture" lemma being glossed'शब्दे' अर्थात्
bhakti-śāstremeans: in the scripture of devotion locative, the glossभक्ति-शास्त्र में (यही 'शब्द' का अर्थ)
śābde — [the word] "in scripture"; bhakti-śāstre — [means] in the scripture of devotion
śābde — 'शब्दे' का अर्थ; bhakti-śāstre — भक्ति-शास्त्र में।
He glosses the verse-word śābde. "In scripture" here means: in the scripture of devotion, the bhakti-śāstra. So when the verse says the guru is well-versed śābde, it does not mean grammar or ritual manuals; it means he is expert in the literature of bhakti.
'शब्दे' का तात्पर्य भक्ति-शास्त्र में है।
s2gloss
pare brahmaṇi bhagavad-viṣayaka-śravaṇa-kīrtanādau niṣṇātaṁ pāraṁ gatam ||
pare brahmaṇithe verse's "in the Supreme brahman" lemma being glossed'पर ब्रह्म में' अर्थात्
bhagavad-viṣayaka-śravaṇa-kīrtanādaumeans: in hearing, chanting and the rest that take the Lord for their subject locative, the gloss — reads brahman as the personal Lordभगवान् विषयक श्रवण-कीर्तन आदि में (यहाँ ब्रह्म को सगुण प्रभु पढ़ा गया)
niṣṇātamthe verse's "well-versed" lemma being glossed'निष्णात' अर्थात्
pāraṁ gatammeans: one who has gone to the far shore, mastered it completely accusative, the glossपार को प्राप्त (पारंगत)
pare brahmaṇi — "in the Supreme brahman" [means]; bhagavad-viṣayaka-śravaṇa-kīrtanādau — in Lord-centered hearing, chanting, etc.; niṣṇātam — "well-versed" [means]; pāraṁ gatam — one who has reached the far shore
pare brahmaṇi — 'पर ब्रह्म में' का अर्थ; bhagavad-viṣayaka-śravaṇa-kīrtanādau — भगवान् विषयक श्रवण-कीर्तन आदि में; niṣṇātam — 'निष्णात' अर्थात्; pāraṁ gatam — पार को प्राप्त।
Now he glosses pare brahmaṇi and niṣṇātam. "In the Supreme, in brahman" he takes as the Lord as the object — that is, in hearing, chanting, and the rest that have Bhagavān for their subject. And niṣṇātam, "well-versed," he unpacks as pāraṁ gatam: one who has reached the far shore. So the guru is expert not in abstract brahman-talk but in the actual practices — śravaṇa, kīrtana — centered on the Lord, and he has taken them all the way to completion.
'पर ब्रह्म में निष्णात' अर्थात् भगवान् के श्रवण-कीर्तन आदि में पार पा चुका (पारंगत)।
pare brahmaṇi: Vedānta's default sense of brahman is the impersonal Absolute; Viśvanātha deliberately reads it as bhagavat, the personal Lord, so that "mastery of the Supreme" becomes mastery in the devotional acts of hearing and chanting about him.
'पर ब्रह्म' — वेदान्त में ब्रह्म का सामान्य अर्थ निर्विशेष परम तत्त्व है; विश्वनाथ जानबूझकर इसे सगुण भगवान् मानते हैं, जिससे 'पर की निष्णाति' उन्हीं के श्रवण-कीर्तन रूप भक्ति-कर्मों में पारंगति बन जाती है।
s3gloss
guru evātmā ātmavat priyaḥ |
guruḥ evathe guru himself eva restricts — it is the guru, preciselyगुरु ही (eva सीमित करता है — ठीक गुरु ही)
ātmāis "the self" [in the compound] the word being explained'आत्मा' (जिस शब्द की व्याख्या है)
ātmavat priyaḥmeans: dear as one's own self the glossआत्मा के समान प्रिय
guruḥ eva ātmā — the guru himself [is] "the self"; ātmavat priyaḥ — [meaning] dear as one's own self
guruḥ eva — गुरु ही; ātmā — 'आत्मा' अर्थात्; ātmavat priyaḥ — आत्मा के समान प्रिय।
He unpacks the compound gurv-ātma-daivataḥ, first the ātma part. "The guru is the ātmā" means: the guru is dear as one's own self. So holding the guru as ātmā is not a metaphysical claim that he is your soul; it is that you cherish him the way you cherish your own self.
'आत्मा' अर्थात् गुरु ही, जो आत्मा के समान प्रिय है।
s4gloss
daivatam iṣṭa-devataś ca yasya tathābhūtaḥ |
daivatam"deity" [in the compound] the word being explained'दैवत' (जिस शब्द की व्याख्या है)
iṣṭa-devataḥmeans: one's chosen, cherished God the glossइष्टदेवता
caand [joining to the ātmā sense already given]और
yasyaof whom [the guru is such] genitive, the relative that makes it a bahuvrīhiजिसका (यह षष्ठी इसे बहुव्रीहि बनाती है)
tathābhūtaḥone who has become like that [is the learner] nom., resolves the compound onto the discipleवैसा (समास का शिष्य पर समाधान)
daivatam — "deity" [means]; iṣṭa-devataḥ ca — and one's chosen God; yasya — of whom [it is so]; tathābhūtaḥ — [he] being such [is the disciple]
daivatam — 'दैवत' अर्थात्; iṣṭa-devataḥ — इष्टदेवता; ca yasya — और जिसका (गुरु ही आत्मा एवं इष्टदेव हो); tathābhūtaḥ — वैसा (शिष्य)।
Now the daivatam part of the same compound, read as a bahuvrīhi. "Deity" means one's chosen worshipful God, the iṣṭa-devatā. So the whole compound gurv-ātma-daivataḥ describes the learner as tathābhūtaḥ — one who has become like that: one for whom the guru is both his dear self and his chosen deity.
'दैवत' अर्थात् इष्टदेवता; और जिसका आत्मा तथा इष्टदेव गुरु ही है, वैसा शिष्य।
bahuvrīhi: a possessive compound resolved by "of whom" — gurv-ātma-daivata does not name a thing but describes a person "whose self-and-deity is the guru," i.e. the disciple; hence tathābhūtaḥ, "the one who is like that."
बहुव्रीहि — 'जिसका' से हल होनेवाला समास; 'गुरु-आत्म-दैवत' किसी वस्तु का नाम नहीं, बल्कि उस व्यक्ति (शिष्य) का वर्णन है 'जिसका आत्मा और इष्टदेव गुरु है'; इसीलिए 'तथाभूत' = 'जो ऐसा है'।
s5gloss
anuvṛttyā sevayā |
anuvṛttyāthe verse's "by faithful following" lemma being glossed'अनुवृत्ति' से अर्थात्
sevayāmeans: by service instrumental, the glossसेवा के द्वारा
anuvṛttyā — "by faithful following" [means]; sevayā — by service
anuvṛttyā — 'अनुवृत्ति' का अर्थ; sevayā — सेवा से।
He glosses the verse-word anuvṛttyā. It means sevayā — by service. So "faithful following" in the verse is spelled out as rendering service to the guru and the Lord.
'अनुवृत्ति' अर्थात् सेवा।
s6gloss
yair dharmair vastuta ātmā ātma-pradaś copāsakānāṁ, yathā—bali-prabhṛtīnām ||
yaiḥ dharmaiḥby which dharmas instrumental plural, the relative resumedजिन धर्मों से (relative पुनः लिया गया)
vastutaḥin truth, not just as a manner of speaking adverb — presses that it is literalवस्तुतः (यह अक्षरशः है, इस पर बल)
ātmā[Hari becomes] the very Self nom., predicate of Hari(हरि) आत्मा है
ātma-pradaḥand the giver of his own self nom., predicate — synonym of ātma-daḥअपने आपको देनेवाला (ātma-da का पर्याय)
caand [linking the two predicates]और
upāsakānāmfor his worshippers genitive — those to whom he gives himselfउपासकों के (जिन्हें वे अपने आपको देते हैं)
yathāas, for exampleजैसे
bali-prabhṛtīnāmof Bali and others like him genitive plural — the illustrative devoteesबलि आदि (उदाहरणस्वरूप भक्तों) के विषय में
yaiḥ dharmaiḥ — by which dharmas; vastutaḥ — in truth; upāsakānām — for the worshippers; [hariḥ] ātmā ātma-pradaḥ ca — Hari [becomes] the Self and the giver of himself; yathā bali-prabhṛtīnām — as in the case of Bali and others
yaiḥ dharmaiḥ — जिन धर्मों से; vastutaḥ — वस्तुतः; upāsakānām — उपासकों के लिए; ātmā ātma-pradaḥ ca — (हरि) आत्मा एवं आत्मदाता हैं; yathā bali-prabhṛtīnām — जैसे बलि आदि के विषय में।
He explains yaiḥ and the ātma / ātma-da of the verse, and gives an example. "By which dharmas" — by these Hari really becomes, for his worshippers, both the Self and the giver of himself. Vastutaḥ, "in truth," stresses that this is no figure of speech: he genuinely gives himself. The example: as with Bali and others like him — devotees to whom the Lord actually gave his own self. So the analogy works like this — the dharmas are the sincere service; the worshippers are people like Bali; and the point proved is that such service really does win the Lord's own self, exactly as Bali won it. The example does not limit the gift to Bali; Bali just shows it has happened.
जिन धर्मों से हरि उपासकों के लिए वस्तुतः आत्मा और अपने आपको देनेवाले बनते हैं — जैसे बलि आदि भक्तों के विषय में।
Bali: the daitya king who gave everything to Vāmana; the Lord then made himself Bali's doorkeeper — the standard case of Bhagavān literally giving his own self (ātma-da) to a surrendered devotee. Cited here to show the verse's ātma-da is meant literally.
बलि — वह दैत्यराज जिसने वामन को सर्वस्व दे दिया; तब भगवान् ने स्वयं को बलि का द्वारपाल बना लिया — शरणागत भक्त को भगवान् के अक्षरशः अपने आपको दे देने (आत्म-द) का प्रसिद्ध उदाहरण; यहाँ यह दिखाने के लिए उद्धृत कि श्लोक का 'आत्म-द' शब्द अक्षरशः अभिप्रेत है।
s7gloss
ācāryaṁ māṁ madīyam |
ācāryamthe ācārya, the teacher lemma'आचार्य'
mām[the verse's] "Me" lemma being glossed'मुझको' अर्थात्
madīyammeans: one who is Mine, My own accusative, the glossमेरा (जो है)
ācāryam mām — "the ācārya [as] Me"; madīyam — [means] one who is Mine
ācāryam — 'आचार्य'; mām — 'मुझको' अर्थात्; madīyam — मेरा (जो है)।
He glosses ācāryaṁ māṁ from the next verse. "The ācārya as Me" means: the ācārya who is Mine — madīyam. So the Lord is not simply identifying himself with the teacher; he is saying the teacher belongs to him, is his own. Recognize in the ācārya the one who is the Lord's own representative.
'आचार्य को मुझको' अर्थात् उस आचार्य को जो मेरा है।
Viśvanātha softens a bald identity: māṁ vijānīyāt is read not as "know him to be Me" flatly, but "know the teacher to be Mine" — the Lord's own — so reverence for the guru is reverence directed through him to the Lord.
विश्वनाथ खरे अभेद-कथन को कोमल कर देते हैं — 'māṁ vijānīyāt' का अर्थ सपाट रूप से 'उसे मैं ही जानो' नहीं, बल्कि 'उस गुरु को मेरा जानो' — भगवान् का अपना; अतः गुरु के प्रति आदर उसके माध्यम से भगवान् तक पहुँचता है।
s8reply
ata eva guru-varaṁ mukunda-preṣṭhatvena smarety ādy-uktir api saṅgacchate |
ata evafor exactly this reason [because "Me" = "Mine"] connective drawing the consequenceइसीलिए (परिणाम निकालनेवाला संबंध)
guru-varamthe best of gurus accusative, object of "remember" — from the quoted lineश्रेष्ठ गुरु को ('स्मरण कर' का कर्म — उद्धृत पंक्ति से)
mukunda-preṣṭhatvenaas one most dear to Mukunda instrumental — the manner of rememberingमुकुन्द के परम प्रिय रूप में (स्मरण का प्रकार)
smararemember! imperative, the quoted instructionस्मरण कर (उद्धृत आदेश)
ity-ādy-uktiḥthe statement beginning thus nom. — names the quoted teachingइत्यादि वचन (उद्धृत उपदेश का नाम)
apialso, too adds this as a further corroborationभी (इसे एक और पुष्टि के रूप में जोड़ता है)
saṅgacchatefits, hangs together [with this verse] 3 sg. — the two agreeसंगत होता है (दोनों में मेल)
ata eva — for just this reason; guru-varam mukunda-preṣṭhatvena smara iti ādi-uktiḥ api — also the instruction "remember the best of gurus as dearest to Mukunda," etc.; saṅgacchate — fits together
ata eva — इसीलिए; guru-varam mukunda-preṣṭhatvena smara — 'श्रेष्ठ गुरु को मुकुन्द के परम प्रिय रूप में स्मरण कर'; ity-ādy-uktiḥ api — यह इत्यादि वचन भी; saṅgacchate — संगत हो जाता है।
Because of this reading, another statement also fits. Since the ācārya is "Mine," the Lord's own, the well-known instruction "Remember the best of gurus as most dear to Mukunda," and so on, hangs together with this verse. That teaching tells you to remember the guru precisely as Mukunda's dearest one — and that matches reading ācāryaṁ māṁ as "the teacher who is Mine." So the two instructions agree. "Ata eva" — "for just this reason" — marks that the earlier gloss is what makes them consistent.
इसीलिए 'श्रेष्ठ गुरु को मुकुन्द के परम प्रिय रूप में स्मरण कर' — यह इत्यादि उपदेश भी संगत बैठ जाता है।
Why cited: An external instruction ("remember the guru as Mukunda's dearest") adduced to confirm that reading ācāryaṁ māṁ as "the teacher who is Mine" is correct — the two teachings then agree.
क्यों उद्धृत: एक बाह्य उपदेश ('गुरु को मुकुन्द के परम प्रिय रूप में स्मरण कर') उद्धृत करके पुष्टि करता है कि 'ācāryaṁ mām' को 'वह आचार्य जो मेरा है' पढ़ना ठीक है — तब दोनों उपदेश परस्पर संगत हो जाते हैं।
s9gloss
sāmānya-manuṣya-buddhyā nāvamanyeta ||
sāmānya-manuṣya-buddhyāwith the idea that he is an ordinary human being instrumental — glosses martya-buddhyāसाधारण मनुष्य की बुद्धि से (martya-buddhyā का अर्थ)
na avamanyetaone should not disrespect [him] optative — the verse's prohibition restatedअवमानना न करे (श्लोक का निषेध पुनः कहा)
sāmānya-manuṣya-buddhyā — with the notion of [his being] a common man; na avamanyeta — one should not disrespect [him]
sāmānya-manuṣya-buddhyā — साधारण मनुष्य की बुद्धि से; na avamanyeta — अवमानना न करे।
Finally he glosses martya-buddhyā nāvamanyeta. It means: do not disrespect the guru by thinking of him as an ordinary human being. Sāmānya-manuṣya-buddhyā spells out martya-buddhi — the common-man idea. So the prohibition is against the attitude that the guru is just an average person like anyone else.
साधारण मनुष्य की बुद्धि से (गुरु की) अवमानना न करे।