So Kṛṣṇa says, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). He's bhoktā. He's the enjoyer. This . . . in the, in the material world or spiritual world, the same thing is there. The woman is there, the money is there, and the puruṣa is there, enjoyer is there. But here the puruṣa is imitation. Imitation. Because one who is playing the part of puruṣa, enjoyer, he's not actually puruṣa, but he's prakṛti. Falsely, he representing himself as puruṣa, as enjoyer. Therefore we have got trouble. Artificially . . . just like a woman, if he's (she's) artificially trying to be man, as it is botheration, it is not possible. If a woman is dressed like a man, does it mean that he's man . . . she is man, or she can enjoy like man? No. False dress.
Similarly, here in this material world, we are falsely dressed with this material body and imitating Kṛṣṇa, enjoyer, exactly like the woman dressed in male's dress wants to enjoy. That is not possible. Similarly, here, the living entity, either dressed in male dress or female dress . . . this outward body is dress. Somebody is dressed like a female, somebody is dressed like a male, but none of them are male. Both of them are originally female, prakṛti. Prakṛti means feminine gender. Prakṛti. In the Bhagavad-gītā you'll find, aparā, apareyam itas tu viddhi me prakṛtiṁ parā (BG 7.5): "This material energy—earth, water, fire, air—these are . . . they are also My energy," Kṛṣṇa says: "But they are inferior energy. But there is another energy, jīva-bhūtaḥ, the living entities, and that is superior energy."
So the superior energy is dressed in two ways: as male and female. Because without male and female, there is no enjoyment. Therefore they have been dressed falsely by the material nature as enjoyer. Here, either a woman or a man, everyone is trying to enjoy. Nobody is trying to become enjoyed. Everyone is trying to enjoy. But he cannot. He or she . . . everyone is she, but some, some of them, are dressed like he. Because everyone is prakṛti. But this mentality, that "I shall enjoy," that is false, I mean to say, propensity of the living entity. That is called māyā. He cannot enjoy, but he is posing himself as enjoyer. That is the disease. He's po . . . up to the end, he's trying to become God. The so-called tapasya, jñānī, yogī, they are trying to come to the liberated position, but thinking that "I shall become God." The same diseases. Up to the end, the same disease. God means "enjoyer."
So this disease can be cured only by surrender. That is the only medicine. Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Here also the same thing: bhāraḥ paraṁ paṭṭa-kirīṭa-juṣṭam. A princely order, a king, he has been given the chance of ruling over, over a kingdom, but if he forgets his position—he actually becomes the proprietor—then this kingdom will be burden. Just like it became so in the case of Rāvaṇa, and he was finished.
Similarly, as soon as the kings of the world became puffed up with their false power, the monarchy is now finished, all over the world. Otherwise, say, five hundred years ago, all over the world there were kings, monarchy, monarchical government. But they misused their power. They did not surrender. Therefore their turban or crown became very burdensome, and they had to give it up. Still in some countries the so-called king or queen are existing, and they have no power. It is simply a show-bottle. So they have lost their power.
So we should be very much careful, not become puffed up by a princely order, turban, but we must know that this opulence, this kingdom, this power . . . everyone. Anyone who has got some power, he must know that, "This power is given by Kṛṣṇa unto me, and to execute His will, not my sense gratification." Otherwise it will be burden, and he will be finished. This is laws of God. Nobody can become the enjoyer. The only enjoyer is God. And if we want to enjoy falsely, then we will be in trouble.
Similarly, those who are rich, have got ornaments, bangles, if the hand is not engaged in the service of the Lord . . . therefore we should always engage our hands. Not only hands, hands, legs, eyes—everything—should be engaged in Kṛṣṇa's service. Either you wipe the floor of the temple, or you type, or anything, or you do something . . . hands must be engaged for the service of the Lord.
Similarly, legs should be engaged also for the service of the Lord.