64 Srimad-Bhagavatam [Canto 9, Ch. 19

lambantam vrsanam bhityah
sandadhe ’rthaya yogavit

tasya—of the he-goat; tatra—thereupon; dvijah—bradhmana;
kascit—some; ajd-svdmi—the maintainer of another she-goat; acchinat
—castrated, made effeminate; rusd—out of anger; lambantam—long;
vrsanam—testicles; bhityah—again; sandadhe—joined; arthaya—for
self-interest; yoga-vit—expert in the power of mystic yoga.

TRANSLATION

The she-goat went to the residence of a brahmana who was the
maintainer of another she-goat, and that brahmana angrily cut off
the he-goat’s dangling testicles. But at the he-goat’s request, the
brahmana later rejoined them by the power of mystic yoga.

PURPORT

Here Sukracarya 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 maithunddi-
grhamedhi-sukham hi tuccham. Sukracarya was an dcdrya, or expert, in
family affairs, which involve the transfer of semen from he-goat to she-
goat. The words kascid aja-svdmi expressly indicate herein that
Sukracarya was no better than Yayati, for both of them were interested in
family affairs generated by sukra, or semen. Sukracarya first cursed
Yayati to become old so that he could no longer indulge in sex, but when
Sukracarya saw that Yayati’s emasculation would make his own daughter
a victim of punishment, he used his mystic power to restore Yayati’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 Per-
oe of Godhead. As the Lord Himself recommends in Bhagavad-gita
6.47):
