In plain words
said. But this does not apply to everyone. It applies only to some few. In our Bhārata it is the way for virtuous people of wealth to do ever so many works of charity. In our Bhārata, many holy places, lakes, halls and temples, and besides these, feeding houses of several kinds for the poor and needy, sacred things like these, came about only through the wealthy. In our Bhārata, which has received so fitting a name, this disciple of Śaṅkara sounded the call that today every individual should take the vow to put wealth to good use. Before he recognised equality, Rāmakṛṣṇa Paramahaṃsa gave some room to difference: this is money, that is earth. One day his chief disciple Narendra, that is, Vivekānanda, wishing to test Rāmakṛṣṇa Paramahaṃsa a little, put some coins under the bed. At once Rāmakṛṣṇa Paramahaṃsa got up and showed distress, as if his whole body were burning. The inner meaning of this is that such delusion arises only so long as there are three notions: this is gold, this is some metal, that, set apart, is earth. It means that at such a time of delusion he had not yet fully experienced oneness. Having recognised this difference, Rāmakṛṣṇa Paramahaṃsa then, for some time, held earth in one hand and metal in the other, and when he mixed the two, ‘This is metal, this is earth,’ gold and earth, oneness came to him. Then the sacred vision of the Ātma appeared to him. But people who are beyond the world in that way, Paramahaṃsas, may experience the principle of these two as oneness. For people who live in this world as householders and carry out their responsibilities and their duties, even though they look on money as one thing and earth as another, it is essential that in their inner aim, at least, they hold the principle of these two within one feeling. Through wealth, certain ugly traits also grow in some people. Those of you students who have studied history will understand this well. For a long time Queen Victoria went on ruling the kingdom. She had a son.