There are kāya, mana, vākya. Three things are . . . we have got this body, and we have got our mind, and we have got to talk. Talking is very important. You can talk nonsense all day and night, and you can talk about Kṛṣṇa and chant Hare Kṛṣṇa mantra, the same thing, vibration. So if you talk nonsense, then you go to hell. And if you talk about Kṛṣṇa and the Hare Kṛṣṇa mantra, chant, then you go back to home, back to Godhead. Just see how much this talking is important. Simply by talking. Vacāṁsi vaikuṇṭha-guṇānuvarṇane (SB 9.4.18).
So it is a matter of control. This is con . . . yoga means indriya-saṁyama, controlling the senses. That is called yoga, real purpose of yoga. Because our senses are just like venomous serpents. So many people, they fall down on account of these senses. They become victim of the senses. So yoga practice means the controlling the senses. This is the real purpose of yoga. There is certain mechanical process, that is called yoga practice.
Therefore yoga practice is meant for a person who is too much in bodily concept of life. Otherwise, one who is convinced that, "I am not this body," then where is the necessity of exercising the body? But it is meant for a person who is too much absorbed in bodily concept of life. For him, this yoga practice is recommended, that by mechanical practice of the different parts of the body, the air within the body, one can control the senses. And unless the senses are controlled . . . the whole thing is sense. Therefore consciousness, it depends on the senses, purifying the senses. Spirit soul is eternal, so his senses are eternal. You cannot stop the activities of his senses. That is not possible. Just like others, they think that, "If we stop . . . " Just like Viśvāmitra Muni. He was a great yogī. He stopped the senses. He wanted to stop. He closed the eyes, "I'll not see a beautiful woman." But he failed as soon as he heard the tinkling sound of the bangles of the apsarā Menakā.
So our senses are so strong. If you stop this sense, the other sense is prepared to kill you. Because they are called enemies, they are manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). We are struggling for existence with the mind and the senses. Otherwise, it is explained in the Bhagavad-gītā, "These living entities, they are My part and parcel." That means "They are as good as I am." Why they are rotting in this material world? Because on account of the mind and the senses. So yoga practice means you have to control first of all the mind, and then you have to control the senses. That is perfection of yoga.
So Ambarīṣa Mahārāja, a great devotee, he controlled his mind, senses in this way. The first thing is to . . . sa vai manaḥ kṛṣṇa-padāravindayoḥ (SB 9.4.18). This yoga practice . . . bhakti-yoga means this, not to try artificially to control the mind the senses. That will be failure. In most cases they are failure. In some cases they are perfect or successful, but in most cases they are failure, especially in this age, when people have no training, no . . . simply extravagant, doing everything what he likes, no brahmacārī system. Nothing is taught. Formerly in the Vedic civilization, the boys should be sent to gurukula for practicing brahmacarya. There is no such question now. So the so-called practice of yoga is simply useless waste of time. They cannot do anything. It is not possible.
Therefore bhakti-yoga system is to engage the senses and the mind in Kṛṣṇa's service. If your mind is engaged in Kṛṣṇa's service, then there is very little scope for the mind being diverted from it. It diverts, but if you practice, then Kṛṣṇa will help you.