In plain words
He is ceaselessly earning: earning what? Money, money; but he does not try to recognise which wealth is the chief means for the life of man. In My view, money is certainly necessary. Too much money does not bring us Ānanda. Too little money does not bring us Ānanda either. Moderate money is great comfort. Excess money is great comfort. This money is just like the sandals we wear on our feet. If we wear these sandals properly fitted to our feet, we can walk easily without strain. If these same sandals are a little loose, we cannot walk. Or if the same sandals are a little tight, walking is not possible. So, if money is too little, that is hard. If it is too much, that is hard. But today it is not a matter of saying this money is too much. It is more still! Day and night man has no thought but of money, and no thought of God at all. So the Bhakti that, out of this greed for money, tries to aspire to win a great name in society for the sake of one's own name and fame, for the sake of honour and respect, is not Bhakti. So, if Bhakti means simply praying for some wish or other, that becomes anurāga, but it can never be Bhakti. Anurāga and Prema stand very much opposed. All the desires we ask for in matters of Prakṛti are anurāga. To bring this into the learning that concerns the Paramātma: that is Prema. We must try to recognise the meaning of the word Bhakti.
When the suffix ti joins the root bhaj, the word Bhakti is formed. This word has many kinds of meaning: service, friendship joined with fear, attendance. Nārada said of it, bhaja sevāyām, that is, 'To serve God with Prema is Bhakti.' But Garga taught that Bhakti is the path of singing the glories of God, holding the Buddhi steady through purity of the citta. Vyāsa, the son of Parāśara, went on teaching that to love purely for the sake of Prema, concerning the holiness of thought, word and deed and their purity, is Bhakti. In the world, each has gone on spreading Bhakti and surrender through his own kind of teaching. But truly, if we are to define the form of this Bhakti: that the path which makes the natural heart one with God is Bhakti. They said that Bhakti is the principle of Prema joined with steadiness, which regards joy and sorrow equally and keeps the Manas from wavering or straying in blame and reproach, in gain and loss, in hardship or in Ānanda. To hold to an evenness that neither sinks in sorrow nor swells in joy, that neither sinks nor swells: that is Bhakti.