All the religions teach only one common destination, and one good sacred path. All the religions together have taught us only good. If the minds of men are good, which religion is bad? The blemish and fault is in our minds, and not in any religion. (SSB 1977, p. 91)

The supreme secret is that man must live like the lotus leaf in the world where he is born. Though born in water, it floats upon it without being affected or wetted by it. Of course, it is good to love and adore God with a view to gain some valuable fruit either here or hereafter, but since there is no fruit or object more valuable than God, or more worth-while than God, the Vedas advise to love God with no touch of desire in our minds. Love, since you must; love for love’s sake; Love God, since whatever He can give would be less than He himself; love Him alone, with no other wish or demand. This is the Supreme Teaching of the Bharatiyas. Dharmaja, the eldest of the Pandava brothers, as depicted in the Mahabharata, is the ideal of this type of Lover. (BPV, p. 4)

Teaching is of two kinds: indirect and direct. The teaching through the Vedas and the Vedangas, deduction and induction, reasoning and inference, is indirect. When this understanding is experienced and realised, it becomes, direct. The Parabrahman which is Satyam, Jnanam and Anantam is self-evident and so, its understanding can at best be only indirect.

Looked at from one point of view, the Brahman knows neither indirect nor direct. It is unique, being beyond both. To obtain this direct knowledge of the Absolute, the first requisite is Sadhana. The first step in this Sadhana is the service done to the Sadguru with full faith and full submission. The Sadguru too should be instructing the Sadhaka always and in simple ways, the nature of Brahman. When the disciple grasps this instruction, it becomes Paroksha jnanam, or Indirect Knowledge. This Paroksha jnanam itself can be transformed into Aparoksha, or Direct Knowledge by constant Manana or recapitulation, turning it over in the Manas, or Mind. The Indirect Knowledge is as shifting as letters drawn on water, while the knowledge gained in the Aparoksha way is indelible like letters carved on rock. (P.Vah, p. 65)

Of all professions, the teacher’s profession has to adhere to the ideal of Truth. When teachers stray from Truth, society meets with disaster. Thousands of tender children, unacquainted with the ways of the world, pass through their hands. The impact of their teachings and their personality will be great and lasting. Therefore, the teacher has to be free from bad habits and manners of elders. This is an ever-present danger. (V Vahini, p. 31)

Students study only for a few years but teachers, in order to justify being in the profession, have to be engaged in studies always, non-stop. So teachers are to be reckoned as the only genuine students. To the question who is a real student, the answer is, ‘the teacher’. ‘I shall be the ideal student which my pupils can emulate,’ this must be the motto inspiring the teacher. Such a teacher has surely recognised his duty. The teacher must come down to the level of the student; if he does not, and still continues to teach, the fate of the student is best left to the imagination.

This is the process called ‘descent’. It does not mean stepping down from the top to the ground. It means only accepting the level of the person who is to be benefited. The baby on the floor cannot jump to the arms of the mother when she calls upon it to come up. ‘I am a great person; I cannot stoop’ - if the mother feels like that, she cannot possess the child. Stooping does not make a person small. The teacher too, is not demeaning himself when he comes down to the level of the pupil in order to teach him. It is only a laudable sign of Love. (V Vahini, p. 88)

Teach the children the habit of daily prayer, when they rise from bed and when they lie down to sleep after the day is over. Do so yourself. (SSS Vol.7, p. 30)

Man is kin to all that is the teaching of Sanathana Dharma. The idea of kinship is the great inspiration for Seva. (SSS Vol.7, p. 90)

In the Gita, the directions for the journey commence with the eleventh verse in the second chapter. This is the beginning of Krishna’s teaching.

sri-bhagavan uvaca

asochyan anvasocas tvam

prajna-vadams ca bhasase

gatasun agatasums ca

nanusocanti panditah

It starts with the word, Asochya, which means ‘these people. should not be grieved over’. What is the way to prevent grief? The Gita teacher declared that there is no use in grieving over things, which are impermanent and transient, Krishna said, ‘Arjuna, your grief is for nothing.’ (DBG, p. 171)

True education must teach this Divine Love of heart to heart, mind to mind and Atma (Spirit) to Atma. (SSS Vol.19)

Teach children not to receive anything for nothing. Let them earn by hard work the things they seek. (SSS Vol.2)

Are there any teachers to teach fish how to swim? In the same way, with all the knowledge of all the scriptures and sciences in the world immanent within them, is there any human being to teach an Avatar in a human garb? (YG, p. 53)

The Vedas teach that all the education that man acquires should be utilised for the welfare of the society. The Vedas say:  Sarva loka hite ratah (man should involve himself in the service of the society).  Sarva jnana sampannah (man should be a treasure of wisdom), Sarve samudita Gunaihi (man should cultivate all good qualities). (SSS Vol.32 Part I, p. 115)

Insist on the senses obeying you, when you command them to desist from dragging you. Or else, you are like a horse without a bit in the mouth, a car without a brake. With senses under control, your intelligence will become clear to reflect the Glory of God that pervades and performs the Universe. That is the teaching of the Vedas and Vedanta. (SSS Vol.5, pp. 74-75)