1. TTL/FF p. 82 and TTL p. 82 give the date as “13th July 1926”; but TLD/DF: 15-7-26, p. 1 and TLD/FF: 15-7-26, p. 1 list the date as “15th. July 1926.” This latter date is corroborated in the diary sources for the first page of this lecture, ChD 57: p. 91 and ChD 62: p. 503. The 15th July 1926 entry in “The Combined Diary,” cited immediately hereafter, gives further supporting evidence. (“The Combined Diary” provides no entry at all for 13th July; the 12th and 14th July entries discuss other matters.)
2. ComD 1: f. 296. The text has been slightly edited for spelling and punctuation.
3. The source manuscripts (TTL/FF p. 82, TTL p. 82, TLD/DF: 15-7-26, p. 1, TLD/FF: 15-7-26, p. 1, ChD 57: p. 91) all provide the reading “below Truth.” Yet this cannot easily be reconciled to the source diagrams for Figure 17, in all of which “Truth” appears at the bottom of the diagram. The text has been emended accordingly.
4. TTL/FF p. 82, TTL p. 82, TLD/DF: 15-7-26, p. 1, TLD/FF: 15-7-26, p. 1, and the immediate diary sources for this line in ChD 57: p. 91 and ChD 62: p. 505 all use the same expression for this item in the list after “revelation” and before “stillness”: “overpowering of feelings.” Yet this phrase suffers from a serious ambiguity: does it mean that feelings are overpowered or that feelings do the overpowering? Happily, some clarification is offered a few lines below in all these sources, when Baba explains that “In the Inspired or in the Overpowered state, the Mind . . .” (TLD/DF: 15-7-26, p. 1). Bringing this later line to bear on the earlier one suggests that it is the mind that has been overpowered by feelings. Such a reading indeed comports with the description of the sixth plane of consciousness in God Speaks (p. 49): “The mental-conscious human soul of sixth-plane consciousness experiences the mental world through complete consciousness of feelings and thus has no thought at all . . . .” The editors have emended to resolve the ambiguity and to clarify this sense.
5. The “Tiffin Lectures” sources for this sentence read ambiguously; thus TLD/DF: 15-7-26, p. 1: “In the Inspired or in the Overpowered state, the Mind is in the ‘Intellectual Advance’ [sic] state, yet in its own sphere (i.e. sthīr)” (TLD/FF: 15-7-26, p. 1 and TTL/FF p. 82 match this almost exactly, as does TTL p. 82, except that the lacuna has not been filled in with the handwritten sthīr). The word sthīr (a variant spelling of sthir), “unmoving, lasting, steady,” appears in this position in the corresponding passages in both diary source pages (ChD 57: p. 92 and ChD 62: p. 505). Yet it is not self-evident how sthir glosses the phrase “in its own sphere.”
While the editors see no way of bringing certitude to the interpretation of this confusing sentence, their best guess is this. Presumably the intellect, in one transformation or another, persists throughout the journey through the planes; thus the mind can be characterized as “intellectually advanced” in the “inspired” and “overpowered” states—which is to say, throughout the series of states (intuition, inspiration, power, etc.) listed in the previous paragraph. Yet the mind itself abides in its own sphere, constant and steady (sthir), beyond these changing states. The sentence is distinguishing, in other words, between the mind and its states. The text has been edited according to this understanding.
6. The diary source for this line (ChD 57: p. 92) introduces this early reference to masts: “Keṭlā evā mast (guṅg) paḍelā chhe.” That is, “There are many such masts (dumb) lying about.” TLD/DF: 15-7-26, p. 1 gives the reading: “There are so many who have been lying (guṅg thai) “Unconscious” in this states! [sic]”
7. ChD 57: p. 91 gives the reading husne ākebat, and ChD 62: p. 503 possibly likewise, though the last letter is hard to read. TTL/FF p. 82, TLD/FF: 15-7-26, p. 1, and TLD/DF: 16-7-26, p. 1 all transliterate “husne ākeban,” though in the Gujarati script the letter transliterated as the Roman n is similar to that transliterated as t, and in view of how Chanji often writes this his Gujarati t, it is very likely that t is what he intended. In all three of the typed texts this Gujarati-script verbiage is presented in parentheses as a gloss for “Beautiful & Peaceful End” (and ChD 57: p. 91 has “Peaceful-Beautiful end”). The Persian-Urdu word āqibat carries the meaning “end, conclusion; future life,” so the editors have adopted this reading.
8. TTL p. 82 has a lacuna here; handwritten Gujarati text is supplied by TTL/FF p. 82, TLD/DF: 15-7-26, p. 1, and TLD/FF: 15-7-26, p. 2 & 16-7-26, p. 1. ChD 57: p. 92 has a version of the same couplet with an introductory phrase and gloss after it. That diary source reads as follows:
Jñān when once gained is for ever Perfect
karodo abjo me se koī ekadeko fakhr (realzn) hāsel hotā hay
aur hāsel ho to phīr jhāhel nahi hotā hay
yāne ke karodo abjomā thī koī ekādāne realizn thāy chhe – ne te thavā bād pachhī te kadī nāsh pāmtu nathī yāne te forever perfect-aj chhe.
This poetic couplet cited above is in the Urdu language, although it has been written in the Gujarati script (with spelling mistakes), and in its first line features a form of the Gujarati word ekād, “some, hardly any,” conjoined with the Urdu postpositive ko. The prose lines that follow are in Gujarati. The passage translates thus:
Knowledge when once gained is forever perfect.
Gau[s Ali] Sha[h Qalander has said:]
Only one in millions of millions of crores obtains the glory;
and once he has obtained it, he cannot forget it.
Meaning, out of a hundred crores, one gets Realization, and after getting Realization, it never gets destroyed – meaning it is forever perfect.