॥
In plain words
Good conduct, a good Buddhi, steadfastness in Satya, Bhakti, discipline, the keeping of one's duty: what teaches these is the guru; the student must learn them.
Teachers!
In any land and in any age, a system of education has two ends, and two only. One is the aihika; the second is the āmuṣmika. The first is called the means of making a living. The second is called the highest goal of life. This aihika we go on experiencing in our daily life. It is this aihika education that keeps a man living without want of food and clothing for as long as he lives in this world, in this society. And āmuṣmika means something different from that. Āmuṣmika education is that which moves at the transcendent level of the Ātma. Jñāna means understanding. And education is the very quality by which this understanding spreads. ‘Sā vidyā yā vimuktaye’ means: whatever takes us away from sorrow and saves us from death, that alone is true education. So we must hold that what takes man away from sorrow is the āmuṣmika education. In his life every man has just two desires, the end of sorrow and the gaining of Ānanda; the whole of life is held within these two. So we must teach the children, in a way that goes home to their hearts, the Satya that this āmuṣmika education is the very learning pursued for the end of sorrow and the gaining of Ānanda. It is made of the oneness of these three: Jñāna, what is to be known, and the goal of Jñāna. Of all three, the doer is Mādhava Himself, the sun of Jñāna. But for this, śraddhā is essential. ‘Śraddhāvān labhate jñānaṃ.’ Only those who have śraddhā gain such Jñāna. How is this śraddhā gained? Only for those who keep the ten senses under control is there the chance of gaining this education, through faith in the Ātma. That is why we must first set about teaching the children, at this tender age itself, the way to keep the ten senses under control. What is this Jñāna? The goal of Jñāna is that man becomes Mādhava. So the goal of Jñāna is Mādhava-hood itself. Mādhava: we must grasp well the inner meaning of this word. Mā means Prakṛti. The one who holds Prakṛti in his power, that is, the lord who governs it, is the dhava. Mādhava is He who has the power and the might to hold Prakṛti in check and make it act as He wills. Mādhava is the cause of being born, of walking the earth and of passing away. So the creation, sustenance and dissolution of all beings issue from Mādhava-hood alone; and Divinity, we must say, is what lies at the very root of creation, sustenance and dissolution.