1. This account is based on ChD 20: p. 44, with some editing and supplementary information incorporated from the rendering in LM (Man), vol. 3, p. 915; LM (Mown), vol. 2, p. 274.

2. A summarized version of TTL/FF p. 161 and TTL p. 161, which provide the source for this the first section of this Tiffin Lecture, was published as “Fragments from the Spiritual Speeches of His Divine Majesty Sadguru Meher Baba. (19) On Three Different Aspects of the Highest State,” Meher Message, vol. 2, no. 7 (July 1930), pp. 7-8.

The text in the “Tiffin Lectures” manuscripts (TTL/FF pp. 161-63, TTL pp. 161-63, TLD/FF: 22-2-27 draft A, unnumbered pp. i-ii and TLD/FF: 22-2-27 drafts A and B, pp. 1-2) exhibits a major redundancy that has necessitated the most extensive editorial revision in the entirety of Tiffin Lectures.

TTL/FF p. 161 and TTL p. 161 (TLD/FF: 22-2-27 drafts A and B, unnumbered p. i likewise) begin with the basic information that has been reworked to comprise Figure 32 (for further details see Notes on the Figures, p. 534). The remainder of the page describes the three mārgs or yogas—bhakti, karma, and jñān. After completing one rendering of this, TTL/FF p. 162 and TTL p. 162 (as also TLD/FF: 22-2-27 drafts A and B, p. 1) start over with a new sub-heading, “THE THREE DIFFERENT ASPECTS OF THE HIGHEST STATE KNOWLEDGE BLISS AND POWER.” This is followed (in TTL p. 162) by a gap sufficient for about ten lines of type (filled in with figures in TTL/FF p. 162 and TLD/FF: 22-2-27 drafts A and B, p. 1); and then the text resumes with a somewhat fuller version of the content on the previous page—indeed, much of the verbiage is identical. Clearly the content of TTL/FF pp. 162-63 represents a somewhat revised and improved version of what appears as a first draft on TTL/FF p. 161. Perhaps Chanji neglected to cross out or suitably mark up the handwritten pages in his diary that served as the source for TTL/FF p. 161, and in consequence the typist, whoever it was, wound up typing up both versions of this same material sequentially in the typescripts of “Tiffin Lectures.”

Since it would be senseless to replicate this redundancy in the edited text here, the editors have combined the two versions, that is, the version on TTL/FF p. 161(449) with that on pp. 162-63, for the most part following the latter version (which is more fully and adequately expressed).

All of this “Tiffin Lectures” text represents the write-up of twelve handwritten lines in Chanji’s Diary (the last four lines in ChD 20: p. 44 and the first eight in ChD 20: p. 45). The same material is repeated in a somewhat clearer form in ComD 2: ff. 142-43. These basic diary accounts have been greatly elaborated upon and specified in the course of producing the “Tiffin Lectures” version and cannot compare with it. The Chanji’s Diary version lacks the diagram that is supplied in TLD/FF: 22-2-27 drafts A and B, p. 1 and TTL/FF p. 162, as discussed, again, in Notes on the Figures.

3. Here sākṣātkār appears to designate the state in which one stands in the immediate presence of God and sees Him face to face. The word is used with varied meanings in “Tiffin Lectures”; for further discussion, see Glossary.

4. This discussion of sanskaras in “Tiffin Lectures” (TTL/FF pp. 163-65, TTL pp. 163-65, and TLD/FF: 22-2-27 drafts A and B, pp. 2-4) is based on five lines of handwritten notes in ChD 20: p. 45, which is effectively repeated in ComD 2: f. 143.