ko nv asya kastham aparo ’nugacchen
mano-rathenapy abhavasya yogi
yo yoga-mayah sprhayaty udasta
hy asattaya yena krta-prayatnah
kah—who; nu—indeed; asya—of Lord Rsabhadeva; kastham—the example; aparah—else; anugacchet—can follow; manah-rathena—by the mind; api—even; abhavasya—of the unborn; yogi—the mystic; yah—who; yoga-mayah—the mystic perfections of yoga; sprhayati—desires; udastah—rejected by Rsabhadeva; hi—certainly; asattaya—by the quality of being insubstantial; yena—by whom, Rsabhadeva; krta-prayatnah—although eager to serve.
“Who is that mystic yogi who can follow the examples of Lord Rsabhadeva even with his mind? Lord Rsabhadeva rejected all kinds of yogic perfection, which other yogis hanker to attain. Who is that yogi who can compare to Lord Rsabhadeva?”
Generally yogis desire the yogic perfections of anima, laghima, mahima, prakamya, prapti, isitva, vasitva and kamavasayita. Lord Rsabhadeva, however, never aspired for all these material things. Such siddhis (perfections) are presented by the illusory energy of the Lord. The real purpose of the yoga system is to achieve the favor and shelter of the lotus feet of the Supreme Personality of Godhead, but this purpose is covered by the illusory energy of yogamaya. So-called yogis are therefore allured by the superficial material perfections of anima, laghima, prapti and so forth. Consequently ordinary yogis cannot compare to Lord Rsabhadeva, the Supreme Personality of Godhead.

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