tasya tatra dvijaḥ kaścid
ajÄ-svÄmy acchinad ruá¹£Ä
lambantaṠvṛṣaṇaṠbhūyaḥ
sandadhe 'rthÄya yogavit
tasya - of the he-goat; tatra - thereupon; dvijaḥ - brÄhmaṇa; kaÅ›cit - some; ajÄ-svÄmÄ« - the maintainer of another she-goat; acchinat - castrated, made effeminate; ruá¹£Ä - out of anger; lambantam - long; vṛṣaṇam - testicles; bhÅ«yaḥ - again; sandadhe - joined; arthÄya - for self-interest; yoga-vit - expert in the power of mystic yoga.
Here ÅšukrÄcÄrya is figuratively described as the husband of another she-goat. This indicates that the relationship between husband and wife in any society, whether higher or lower than human society, is nothing but the same relationship between he-goat and she-goat, for the material relationship between man and woman is one of sex. Yan maithunÄdi-gá¹›hamedhi-sukhaá¹ hi tuccham. ÅšukrÄcÄrya was an ÄcÄrya, or expert, in family affairs, which involve the transfer of semen from he-goat to she-goat. The words kaÅ›cid ajÄ-svÄmÄ« expressly indicate herein that ÅšukrÄcÄrya was no better than YayÄti, for both of them were interested in family affairs generated by Å›ukra, or semen. ÅšukrÄcÄrya first cursed YayÄti to become old so that he could no longer indulge in sex, but when ÅšukrÄcÄrya saw that YayÄti’s emasculation would make his own daughter a victim of punishment, he used his mystic power to restore YayÄti’s masculinity. Because he used his power of mystic yoga for family affairs and not to realize the Supreme Personality of Godhead, this exercise in the magic of yoga was no better than the affairs of he-goats and she-goats. Yogic power should properly be used to realize the Supreme Personality of Godhead. As the Lord Himself recommends in Bhagavad-gÄ«tÄ (6.47):
yoginÄm api sarveá¹£Äá¹
mad-gatenÄntarÄtmanÄ
Å›raddhÄvÄn bhajate yo mÄá¹
sa me yuktatamo mataḥ
“Of all yogÄ«s, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.â€