In plain words
Man is not only full of Vijñāna; he can become full of Prajñāna, Sujñāna and Brahmajñāna as well. The manomaya kośa, the prāṇamaya kośa and the annamaya kośa in man, these three, they put together and named the gross form. Vijñāna alone, they said, is the subtle form. The ānandamaya kośa, then, is the causal form. But there is something beyond even Ānanda, called the mahākāraṇa. To recognise the divine principle that lies beyond even the ānandamaya kośa: that is what sets humanness apart. Having been born a human being, it is not enough merely to live like beasts, birds and animals, with eating and sleeping and the like, with fear and mating and the like. If humanness is made up of these, food, sleep, fear and mating, what is the difference between humanness and animality? So man must strive to pass beyond these four and reach the fifth principle, the ānandamaya. Human life that begins with food must end in Ānanda. If in life one goes on living in the annamaya kośa alone, what is special about humanness any more? What is so special about the knowledge he has gained, physical knowledge, knowledge of matter, knowledge of this kind?
God is the embodiment of every kind of wealth
Beasts, birds and animals study at no university. They take no degrees. Such being the case, if we live like beasts even after learning many kinds of knowledge, what is special in humanness? Is it heaping up money? If that were so, honeybees go to many flowers, gather the nectar in those flowers little by little, and build it into something like a nest for themselves. So is earning money what sets humanness apart? No, no. What is wealth? God is described as the embodiment of every kind of wealth. That is, knowledge too is a wealth!