Some notes on Guru-tattva-vijnana—
(1) Page 1—“to be Me in person”
(2) Bottom page 7. “As long as the shelter…” This sentence is a bit confusing. I suggest—“Until one has attained the shelter of the Guru’s lotus feet, that should be considered the goal of associating with devotees.”
(3) Bottom page 8. Translation of 11.3.21. “… who is niñëäta in both Shabda Brahman and Para Brahman…”
(4) Bottom page 9. The last sentence reverses the order of the Bengali. “to infuse this power within the disciple and bring him onto the path of bhakti.”
(5) Page 12, line 6. “Those who give up…” This is a long sentence, and the translation has become a bit muddled. “Those who have associated with devotees on a regular basis without harboring any devious intent will come to realize that by sincerely engaging in the Lord’s bhajan under the guidance of a genuine spiritual master, all their material miseries will cease. If they then pray to the Lord with an eager heart to attain the shelter of a genuine guru, they will surely be rewarded--of this there cannot be even the slightest doubt.”
(6) Page 13. This is just a slight awkwardness in the use of English, though literally the translation is not incorrect. “Not only that” and “On the other hand.” I would go with, “Besides this, other valuable benefits come when a sadhaka eager for initiation remains in the guru’s presence for a few days and engages in his service. On the one hand, the aspiring disciple attains worthiness for both diksha and bhajan; on the other, sri-guru-tattva will melt…”
(7) Last sentences in the same paragraph. “bondage” is a little strong. “Such great persons are not bound by such restrictions. This cannot be said for everyone, however.”
(8) The translation of dikSA kAle, why “practising”? It’s not in the verse or the Bengali explanation.
(9) The last two sentences on that page are also lacking clarity. Perhaps by naming the two offenses in question that could be clarified.
(10) Page 16. RSy-Adi-SaD-aGga. The explanation (“six standard sequences that form a certain pattern of composition”) here sounds like obfuscation. A footnote here with a fuller explanation might have been a better way of approaching it. Traditionally, Vedic mantras were always identified by their Rishi (the composer or seer of the mantra), their Devata (the object of worship). The particular meter (chandas) was always mentioned as well. It was important to state the purpose or application of chanting a particular mantra (viniyoga), the bija, and the shakti, which is usually another bija mantra or the final word in the mantra (e.g., svAhA). Some people use kIlakam in the place of viniyoga.
"Not only should anyone repeating a Vedic hymn know the name of the Rishi to whom it was revealed, the name of the God (Devata) to whom it was addressed but also be aware of the proper accents (Chandas) to be used and the correct interpretation (Viniyoga) of the mantra. Anyone not knowing these and attempting to repeat a portion of the Vedas is called mantra-kantaka - a thorn whose ignorance and carelessness assuredly cancels or obstructs the efficacy of the recital." (Sayanacharya, commentator on the Vedas)
[It seems to me that I have seen these six angas described for the Maha Mantra, but I cannot recall where.]
(11) Page 18. Quote from Bhakti-sandarbha 237. Same section quoted on page20.
(12) Page 20. That translation of Bhakti-sandarbha, replace “as well as” by “or” (vA).
(13) Page 21. tena satyena Perhaps a footnote would be useful here. I would translate this as “by the power of this truth.” The idea that a powerful truth such as this one have the strength to influence the gods.
(14) Page 26. Bhakti-sandarbha 238. The word is vakti NOT vyakti. vakti is the 3rd person singular of the verb vac, to speak.