In plain words
But what certainty is there that its fruit will come to you alone? You may die within a few months. But in some years' time your grandchildren and sons may come and eat the fruits of that tree. So there is no decree at all that its fruit must come to you alone. Doing alone is your duty. "Duty is called yoga." That is the true yoga. That is why we must carry out sacred duties.
That was the great tyāga Bali Cakravarti made. Śukrācārya, who was his guru, tried to stop the tyāga Bali was making. O emperor, the one who has come is no ordinary person. It is Nārāyaṇa Himself who has come in this form. He has come to test you. At this Bali Cakravarti rejoiced. "Guruji, when Nārāyaṇa Himself in person has come to me and stretched out His hand, how fortunate I am to place my hand above His hand!" he said. Good fortune means that the hand of the one who asks is below. The hand of the one who gives is above. So there, he said, his tyāga stood at the highest level. But Śukrācārya saw that this Bali Cakravarti was in no state to listen. Taking a subtle form, he stood blocking the spout of the water-pot. Vāmana, who knows all, saw the trick this Śukrācārya was playing. One who stands in the way of a gift being made is a great sinner.
They do not give themselves, and no quarrel would come of that; but seeing others give, they cannot bear it; they go up to the giver as if their own bundle were lost, and with their tongues they carry tales.
He asked himself, "What should such people be called?" He thought, "What should those be called who stand in the way of those who make a tyāga?" He decided they should be named "the beggar's enemy." Who is the beggar's enemy? A man goes out to beg for food. If anything is given there, the dogs are lying in wait. So the dogs are the ones who stand in the way of one who gives this gift. Vāmana, who saw through this ploy, took a small straw and pierced the block. Then Śukrācārya lost one eye. His very name is Śukrācārya. The reason is this: he was a great guru. A guru is one who teaches all Dharma. For a guru who teaches all the Dharmas to stand in the way of a gift is very wrong, is it not? In his teaching alone he was a guru. In practice, though, he was blind. So he was taking part in two kinds of action. He spoke, certainly, but he did not do. That is why it is said: A man with a dual mind is half blind. We must be of one mind. We must not be of two kinds of mind. So whatever we have to do, whatever we have to give, whatever we have to see, whatever we have to say, we must do it with all our heart. We must enquire well with the Buddhi and do only what is sacred. You must see only what is sacred. You must speak only what is sacred.