1. ComD 1: f. 311.
2. See LM (Mownavani), vol. 2, p. 612 ; LM (Manifestation), vol. 3, p. 830.
3. A version of this the first section of this Tiffin Lecture appears as “Fragments from the Spiritual Speeches of His Divine Majesty Sadguru Meher Baba. (11) On Desires and Bindings (given at tea-time on 5th August 1926),” Meher Message, vol. 1, no. 11 (November 1929), pp. 6-7.
4. The diary source for this passage is ChD 57: p. 135: “When these formless impressions go away the jivātmā is given to atma.” TLD/FF: 5-8-26, p. 1 reads similarly. TTL/FF p. 93 gives the reading: “Then these ‘formless impressions’ go away (jīv-ātmāpaṇũ) is given to ‘Atma.’”
5. The text of TTL/FF p. 93 and TTL p. 93 read: “then it becomes the ‘Original Power’ i.e. ‘Atma.’” TLD/FF: 5-8-26, p. 1 reads similarly. But the word “Power” here seems to result from a misreading of the diary. In both ChD 57: p. 134, which is the raw source, and ChD 57: p. 135, which is the fair copy (based on that raw source), we find the phrase “original pure atma.” Probably the text of the Tiffin Lecture results from a reading or typing error in which “pure” was misconstrued and rendered as “power.” The editors have emended, accordingly, in favor of the diary reading.
6. “Fragments from the Spiritual Speeches of His Divine Majesty Sadguru Meher Baba. (12) On Service,” Meher Message, vol. 1, no. 11 (November 1929), p. 7, draws selectively from this portion of this Tiffin Lecture—particularly TTL pp. 95-97 , that provide the source for about two-thirds of this section in this edited text.
11. TTL/FF p. 96 and TTL p. 96 read “particularly — everywhere.” But ChD 57: p. 143—the clear source for this passage—reads “practically everywhere.” The same appears in TLD/FF: 5-8-26, p. 4. The diary and TLD/FF reading seems preferable; perhaps the word “particularly” in the Tiffin Lecture results from an error in typing.
12. TTL/FF p. 97 and TTL p. 97 read “‘Dnyan’ (Concentration).” In this manuscript “Dnyan” serves as the normal transliteration for the Indic word jñān. The word “concentration,” however, better serves to translate the Indic word dhyān rather than jñān; and in fact this is what we find in the diary source for this passage (ChD 57: p. 147): “karma, bhaktī, dhyān” (though this last word may be spelled dyān). TLD/FF: 5-8-26, p. 5 also provides this reading: “All ‘Karma’ (Actions), ‘Bhakti” (prayers) and ‘Dhyan’ (Concentration) must be done . . .” “Dnyan” in the “Tiffin Lecture” typescript appears to be a mistyping of “dhyan”; and the editors have emended accordingly. It is true that the three yogas—the trimārg—are conventionally said to be karma, bhakti, and jñān (action, devotion, and knowledge); but Baba here appears to have substituted “concentration” (involved in the meditational process, a part of jñān yoga) in place of the “knowledge” term.
13. The original text of TTL p. 97 reads: “destroys all the ‘gratitude’ (Punya [lacuna]).” TLD/FF: 5-8-26, p. 5 and TTL/FF p. 97 fill the lacuna with “puṇya” in handwritten Gujarati; the diary source for this passage, in ChD 57: p. 147, simply omits the word “gratitude”: “. . . destroys the puṇya . . .” The word “gratitude” does not adequately translate puṇya, nor does it in any other obvious way make sense in this context. Perhaps the underlying thought is that, when one claims for oneself the credit for action, one fails to show proper gratitude towards Him who is action’s true source. Yet since this meaning is not at all clearly expressed, the word “gratitude” must be taken as a typing error or mental lapse; we have accordingly emended by replacing it with “merit,” a correct translation.
14. The Gujarati text of this indented line and the Gujarati line that follows it (“Te karī āg! Shuṅ te āg?”) is taken from TLD/FF: 5-8-26, p. 5. A less complete version appears in ChD 57: p. 149. Though there is nothing in the source texts explicitly to indicate that this is a familiar saying, the fact that TTL p. 98 and TTL/FF p. 98 leave a gap for it in the typography suggests that this is intended as a quotation.