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.
So these little boys who are taking to Kṛṣṇa consciousness, just like Prahlāda Mahārāja, mahā-bhāgavata, he is also playing the part of a child, immediately falling down; so these children who are here, even imitation, it will not go in vain. Kṛṣṇa is so kind, as it is said here, sva-pāda-mūle-patitaṁ tam arbhakaṁ (SB 7.9.5). Although they are innocent children, but when they're offering obeisances to Rādhā-Mādhava it is of value, "Yes, very good." It is going to their credit. It is not bad. Some may think that these boys are brought here and their life is being spoiled; they are not being educated in the modern way; they're simply chanting, dancing and offering. But that is the real education. Tan manye adhitam uttamam, Prahlāda Mahārāja. Śravaṇām kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyām (SB 7.5.23), the devotional service. Tan manye adhītam uttamam. They are being first-class educated, these boys, they, simply by chanting and dance. Don't be disturbed, that "My child is not being educated." What is this education? This education, this bodily concept of life, it is not education. That "I am this body," "I am Indian," "I am American," "I am brāhmaṇa," "I am kṣatriya," "I am white," "I am black," this education, the whole world this education is going on, nationalism, in the name of nationalism, communism, socialism. They are all bodily concept of life. That is not education. That education is useless, because this kind of education will not stop the process of birth, death, old age and disease. They may be technical education, temporary, some bodily comfort, but this is not taken as education. Real education is brahma-jijñāsā, athāto brahma jijñāsā. That is real education. What I am, that is brahma-jijñāsa. Ahaṁ brahmāsmi. When he comes to the conclusion that he is not this body, he is spirit soul, that is real education.
So the bhakti-mārga is so nice that they are simply staying on the Brahman platform, brahma-bhūyāya kalpate. Sa guṇān samatītyaitān brahma-bhūyāya kalpate. Who? Māṁ ca yo 'vyabhicāreṇa bhakti-yogena yaḥ sevate (BG 14.26). So our program, this program, anyone who may come here, he is educated how to understand brahma-bhūyāya. That is education. This is not education, the technical education. Nowadays they are very much fond of technical education. That is temporary. That is not education. Electrician comes—suppose the power has failed, and he manipulates and brings the power—that is technical education. But real education is different. That is to understand the ātma-tattvam. Apaśyatām ātma-tattvam gṛheṣu gṛha-medhinām (SB 2.1.2). Those who are fully absorbed in family life, gṛheṣu gṛha-medhinām, they are apaśyatām ātma-tattvam. They cannot see what is real life, what is the goal of life. So here we see Prahlāda Mahārāja fell down immediately. That is real education. Brahmā asked him, "You just try to pacify," immediately he fell down. And Kṛṣṇa immediately became compassionate, sva-pāda-mūle patitaṁ tam arbhakaṁ vilokya (SB 7.9.5).
The Māyāvādīs, they say God has no eyes, but here it is said vilokya. How you can say without eyes He can see? But His seeing is different, paśyaty acakṣuḥ (Śvetāśvatara Upaniṣad 3.18). He has no eyes like us. What is our, what is the value of our eyes? As soon as there is no light, you cannot see. But Kṛṣṇa can see always, either there is light or not. That is the difference. Therefore when in the Vedas it is said that He has no eyes, means He has no this material eyes, which is limited. So here it is said vilokya. Just like we are offering obeisances, the children are offering obeisances to the Lord. Don't think that "Here is Deity made of metal. How He can see?" No. This is rascaldom. He can see. That is His eyes. Either you present Him in material element or in any way, He can see in all circumstances. Therefore it is called . . . Just like in the Bhagavad-gītā it is said, tad aham aśnāmi: "I eat." What is that? Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati, tad aham aśnāmi (BG 9.26). "I eat." The rascals, they cannot see how Kṛṣṇa is eating what is offered to Him, but He says, "Yes, I eat." So what is that eating? But you have, you have got so imperfect eyes, you cannot see how the Lord is eating, but He is eating. These things are clearly . . . Here it is specifically mentioned, vilokya devaḥ kṛpayā pariplutaḥ, ecstatic, "Oh, how he is nice, this boy."
So in this way we have to understand Kṛṣṇa, the Lord, devaḥ, how He is working transcendentally. That is paśyaty acakṣaḥ, acakṣuḥ, śṛṇoti, akarṇaḥ. His hearing, His seeing, His eating is different from us. Therefore it is said, aṅgāni yasya sakalendriya-vṛtti-manti (BS 5.32). If we offer at His lotus feet something, He eats. He can eat with His leg. Therefore how His eating process can be equal to us? Therefore there are two contradictory: paśyati, acakṣuḥ; śṛnoti, akarṇaḥ. This is to be understood. Not that He is impersonal. His personality is different from our personality. We cannot eat with our leg, but Kṛṣṇa can eat with . . ., by His leg. He can see by His leg. He can hear by His finger. This is called aṅgani yasya sakalendriya-vṛtti-manti (BS 5.32). He is perfect. In this way you have to understand Kṛṣṇa.
So as soon as we come in touch with Kṛṣṇa by devotional service, then we become abhayam, no more fear. And so long we are in the material world, bhayam. So Kṛṣṇa's another name is Abhaya. Bhajahū re mana śrī-nanda-nandana abhaya-caraṇāravinda re. Abhaya. His name is Abhaya. So if you come in touch with Kṛṣṇa by devotional service, then there is no more fear. Everyone is afraid. But those who are devotees of Kṛṣṇa, nārāyaṇa-parāḥ, nārāyaṇa-parāḥ na kutaścana bibhyati (SB 6.17.28), he is not afraid.