Real purpose of yoga is to control the senses. Very, very difficult. Even five thousand years ago, when Arjuna was being instructed on the yoga system, concentrating the mind, fixing up the mind on Kṛṣṇa, or Viṣṇu, the same thing, so Arjuna said, "My dear Kṛṣṇa, it is very difficult." Cañcalaṁ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham (BG 6.34). "It is not possible, for me at least." Yes, those who are busy, kṣatriyas, vaiśyas. Brāhmaṇa may be able. Not nowadays brāhmaṇa; those who are actually brāhmaṇa, because they practice samaḥ, damaḥ, satyam, śaucam, controlling the mind, controlling the senses, brahmacārī. They can do that. But the kṣatriyas and the vaiśyas, they cannot, because they have not practiced samaḥ, damaḥ. But at the present moment in this age, Kali-yuga, everyone is śūdra, nobody is brāhmaṇa, by the caste system or by birthright. Śudra. Kalau śūdra sambhavaḥ. So in this age, how to concentrate the mind upon Kṛṣṇa, this practice: chanting.
- harer nāma harer nāma harer nāma eva kevalaṁ
- kalau nāsty eva nāsty eva nāsty eva gatir anyathā
- (CC Adi 17.21)
In Kali-yuga it is very, very difficult to control the mind, to practice meditation. So there is no use of practicing the so-called meditation. Meditation was possible in the Satya-yuga. Kṛte yad dhyāyato viṣṇum (SB 12.3.52). That is also Viṣṇu, dhyāyataḥ. To meditate upon Lord Viṣṇu, that was possible in the Satya-yuga. It is not possible in the Kali-yuga. Kalau tad dhari-kīrtanāt. Kali-yuga, this is, even the child, amara vidya manitah. Beginning from the child, a small child, one year old, they are taking part. Practically you can see. They are taking flower, offering. It is imitation, but the effect is there, the same. Either you imitate or you do real—effective. Just like if you touch fire, either knowingly or unknowingly, it will act. It will act. Similarly, sv-alpam apy dharmasya: either this child, the children, they imitate the elderly person, the offering flower, taking prasādam, offering obeisances, they're as good as their father and mother. This is devotional service.
Abhaya. Abhaya means it doesn't vanquish. There is no expenditure; it is increasing. Ānandāmbudhi-vardhanam. Caitanya Mahāprabhu says, ceto-darpaṇa-mārjanam, ānandāmbudhi-vardhanam (CC Antya 20.12). These transcendental activities, transcendental bliss, increases, ānanda ambudhi. Ambudhi means ocean. We have seen ocean, but it does not increase, although it is a very big, vast mass of water. Still, when you go to the beach for hundreds year, it does not increase. Ānandāmbudhi, the material world, not vardhanam; it is fixed up. When we walk on the beach we are confident that although the Pacific Ocean is a great, vast mass of water, but we are certain it cannot come up to this. It is limited by the order of God: "You cannot go beyond this." So there is no vardhanam. The temporary ebb tide and flow tide, that is another thing, but actually āpūryamānam acala pratiṣṭhām (BG 2.70). But in the spiritual world, the ocean of transcendental bliss increases. Therefore it is said that ānandāmbudhi vardhanam.