ksemam sa kaccid yuyudhana aste
yah phalgunal labdha-dhanu-rahasyah
lebhe ’njasadhoksaja-sevayaiva
gatim tadiyam yatibhir durapam
ksemam—all good; sah—he; kaccit—whether; yuyudhanah—Satyaki; aste—is there; yah—one who; phalgunat—from Arjuna; labdha—has achieved; dhanuh-rahasyah—one who understands the intricacies of military art; lebhe—also achieved; anjasa—summarily; adhoksaja—of the Transcendence; sevaya—by service; eva—certainly; gatim—destination; tadiyam—transcendental; yatibhih—by great renouncers; durapam—very difficult to achieve.
O Uddhava, does Yuyudhana fare well? He learned the intricacies of the military art from Arjuna and attained the transcendental destination which is very difficult to reach even for great renouncers.
The destination of transcendence is to become the personal associate of the Personality of Godhead, who is known as adhoksaja, He who is beyond the reach of the senses. The renouncers of the world, the sannyasis, give up all worldly connections, namely, family, wife, children, friends, home, wealth—everything—to attain the transcendental bliss of Brahman happiness. But adhoksaja happiness is beyond Brahman happiness. The empiric philosophers enjoy a transcendental quality of bliss by philosophical speculation on the Supreme Truth, but beyond that pleasure is the pleasure enjoyed by Brahman in His eternal form of the Personality of Godhead. Brahman bliss is enjoyed by living entities after liberation from material bondage. But Parabrahman, the Personality of Godhead, enjoys eternally a bliss of His own potency, which is called the hladini potency. The empiric philosopher who studies Brahman by negation of the external features has not yet learned the quality of the hladini potency of Brahman. Out of many potencies of the Omnipotent, there are three features of His internal potency—namely samvit, sandhini and hladini. And in spite of their strict adherence to the principles of yama, niyama, asana, dhyana, dharana and pranayama, the great yogis and jnanis are unable to enter into the internal potency of the Lord. This internal potency is, however, easily realized by the devotees of the Lord by dint of devotional service. Yuyudhana achieved this stage of life, just as he achieved expert knowledge in military science from Arjuna. Thus his life was successful to the fullest extent from both the material and spiritual angles of vision. That is the way of devotional service to the Lord.

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