1. ChD 57: p. 129 cites these lines in Gujarati translation: “Ādame ek juvārīnā dāṇā māṭe svarg chhoḍī dīdhũ, paṇ hu to ā tamām dunyānī kmat ek ghaunā dāṇā jeṭlī bī gaṇto nathī.” That is, “Adam for a pellet of jawar forsook heaven, but I do not rate this entire world at the worth of even one single grain.” Jawar (or jowar) is the vernacular name in north India for sorghum, one of the principal fodder crops in the Deccan plateau regularly eaten in the form of bread known as bhakri. The couplet presented in the primary text of this edition, however, is taken from the original Farsi of Hafez, which does not appear as such in any of the sources.
2. This introductory material can be found (in Gujarati) in ChD 57: p. 129 as a preface to this lecture of Baba’s in the direct diary source. The editors have interpolated it here since it provides an interesting context for Baba’s explanations.
3. TTL/FF p. 90 reads: “But you (all) human beings . . .” ChD 57: p. 129 reads “sādhāraṇ manuṣyam,” that is, “ordinary mankind.” The editors have inserted the word “ordinary” to convey that Baba means to speak here of the masses of humanity.
4. The original text of TTL/FF p. 90, TTL p. 90, and TLD/DF: 28-6-26, p. 1 reads: “How could you reach that which is beyond the limit of your Intellect which is Limited?” (TLD/FF: 28-7-26, p. 1 reads similarly.) This wording does not express the idea that it is impossible to reach by means of the intellect what is beyond the intellect. That idea does appear in the Gujarati source text of ChD 57: p. 129, which gives us: “to je intellect nī pelī mer chhe tene tamo intellect thīj kevī rīte pahõchī shako?” (“so that which is beyond the intellect, how can you reach by means of the intellect?”). The present text has been revised to incorporate this idea of the instrumentality of intellect.
5. “Powers and mediums” has been inserted editorially as a translation from a phrase in the Gujarati source text, “shaktio ane sādhano” (ChD 57: p. 129).
6. The sources cited in the previous endnote give only the English word “Intellect”—and in the next line in the diagram, “Mind.” The words buddhi and man do appear in the course of the commentary below, however; and the editors have inserted the two words into the diagram from that source.
7. Filling a lacuna in all of the “Tiffin Lectures” sources, ChD 57: p. 131 names Hafez and renders his couplet into Gujarati: “Parantu-tārā man par kashij asar thatī nathī, hu tārā kaṭhaṇ dīlthī heyrān thaī rahyo chhũ. Te (tārū dīl) khaḍak kart bī jāstī kaṭhaṇ chhe.” The English gloss that follows Hafez’s Farsi couplet in the main text is a fairly close translation of these Gujarati lines.
8. The text of TLD/DF: 28-6-26, p. 3 reads: “Your Mind & Heart are not at all effected [sic] with my such severe sufferings, O Guru! I am amazed at your ‘hard-heartedness’. Your heart (Dil) seems to me harder than stone even.” TLD/FF: 28-7-26, p. 3 reads similarly. TTL/FF p. 92 and TTL p. 92 suffer from several typos, most notably in the wording “I am amused” instead of “I am amazed.”