In plain words
Learning is what draws together all the forces in society and lets them be enjoyed in unity.
But the chances for us to experience today's system of education in its right state are slipping away. There are many intellectuals in the world. There are scientists. But it is just because there is no right education to lead such intellectuals and scientists along the proper path that this power of intellect and this science have gone astray and are plunging the world into unrest of many kinds. Today's system of education is only for satisfying the senses, and they think that this alone is the highest goal. Today's education supplies merely cleverness and nothing more; it does nothing at all to develop good qualities. The leaders of our Bhārata have kept making efforts of many kinds to reform such a system of education. They set up any number of committees. But all of these were talked over only so far as "come for tea", and no one at all made a firm resolve to shape the system of education along the right lines. They drew up as many plans as anyone could want, but did not show them in practice. What is the reason for this? The Bhāratīyas bore many hardships, losses and sorrows without counting the cost, and managed to win self-rule alone; unity they could not win. The want of unity is itself the root cause of all these miseries. Unity itself is the highest Dharma of life. There is nothing in the world that man cannot achieve through such unity. It is only because it forgot unity, the foundation of such a life, and longed for nothing but a passing self-rule, that Bhārata had to suffer so many hardships, losses and sorrows. We must make all the changes that are needed in the system of education.
We must also develop Viveka and knowledge fit for this system of education. But unhappily knowledge has grown, while the Viveka to match it has not. Knowledge without humility is simply of no use. Humility, too, is the chief life-breath of learning. We have lost this humility, which is as precious as life itself. We do not keep the country's future in view at all. That is why Sujñāna and Prajñāna have become a void in man. But the feeling of the Bhāratīyas today is this: they think that education has spread far and wide, that schools have been founded in every village, and that education is in a state of great progress and advance. Poor simpletons! To imagine that education has grown merely because educational institutions have multiplied is sheer folly.