"And so is the case with other scriptures, like Badrayana's Brahmasutras. They have been commented upon for centuries.

"But there is not a single commentary in the whole world which finds statements which are not right or which are superficial. They are the commentaries of followers, and followers are always blind. They think everything that is written in Srimad Bhagavadgita has to be right.

"Therefore I am saying this is the beginning of a new way of commentary. I am not a follower of anybody. When I see the truth, I am ready to die for it. It does not matter from whom it comes – from Raidas, a shoemaker; or Badrayana, a great seer, perhaps the greatest Hindu who has some truth in him – if I see that what is being said is superficial I am not going hide it from you. And if I see there is something which is false I am going to expose it to you.

"All the old commentaries are false in a way. Everything is right! The idea seems to be, 'How can Badrayana be wrong?' So the commentators have been trying to manipulate words to give them new meanings, new colors, just to protect the idea that Badrayana is consistently true.

"I cannot do that. I may agree with anyone if truth is there. And I will disagree with anyone. However ancient and however respected, I am going to disagree, because to me it is not a question of the man who has written the book. It is a question of being always with truth and never allowing untruth just for the sake of consistency.

"Kahlil Gibran cannot be consistent, because he is a great poet – but only a poet; he is not a mystic. He has not seen the reality in its totality. He has not experienced himself, his own individuality.

"But he is a magician as far as words are concerned. Even in these statements his magic is profound. But the meaning is missing.

Then a woman said, Speak to us of Joy and Sorrow.
And he answered:
Your joy is your sorrow unmasked.
And the selfsame well from which your laughter rises was oftentimes filled with your tears.

"