Who is the enjoyer? The real enjoyer is Kṛṣṇa, because He is controlling the prakṛti and controlling you. We can very easily understand, two things are there, matter and living entities, but none of them are independent. There is a controller. That controller, supreme con. . . is God, Kṛṣṇa. Therefore He is enjoyer. And it is declared in the Bhagavad-gītā,
- bhoktāraṁ yajña-tapasāṁ
- sarva-loka-maheśvaram
- suhṛdaṁ sarva-bhūtānāṁ
- jñātvā māṁ śāntim ṛcchati
- (BG 5.29)
Here we have taken the post, position, of puruṣa falsely. We are trying to exploit the material nature for a few days, and in due course of time we will be asked by prakṛti, the natural laws, "Now, sir, you have enjoyed me so much. Now you get out." Then how we are puruṣa? Puruṣa means enjoyer. If the puruṣa becomes under the ruling of prakṛti, then how he is puruṣa? He is not puruṣa.
Therefore in Bhagavad-gītā the living entity has been described as prakṛti, not puruṣa. Apareyam itas tu viddhi me prakṛtiṁ parām (BG 7.5). Kṛṣṇa says that this material nature, matter, dull matter. . . Earth, water, air, fire, sky, these are called gross material elements. So they are also prakṛti. Bhinnā prakṛtiḥ me aṣṭadhā (BG 7.4). Kṛṣṇa says that "These material elements—earth, water, fire, air, sky, mind, intelligence and ego, eight—they are all material. Mind is also material. There is spiritual also, but whatever is within our experience, that is material. So that is claimed as Kṛṣṇa's prakṛti, or energy. Bhinnā me. . . But they are separated energy. And Kṛṣṇa says, next verse, apareyam. Aparā means inferior. This is inferior nature. Itas tu viddhi me prakṛtiṁ parām: "Beyond this there is another prakṛti, nature. That is parā, superior." What is that parā-prakṛti? Jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat (BG 7.5).
So that jīva-bhūta, living entity, is also prakṛti, but superior prakṛti. In which way it is superior? Because the living entities are trying to exploit the dull material entity. So both of them are prakṛtis, but one is superior and one is inferior. Just like one may have more than one wife, one or two. The husband is one, and the wife may be two or more than two. So actually that is the position. The Supreme Lord is the husband, or the puruṣa. Husband means puruṣa, and prakṛti means strī. Strī means woman. Male, female, these two things. The supreme male is Kṛṣṇa, and everyone, either this dull matter or the living entities, they are called female, prakṛti. Prakṛti means female, and puruṣa means male.
So nobody is actually male except Kṛṣṇa. We are also female. We are dressed like male, and somebody has dressed like female, but all of us, we are female, prakṛti, enjoyable. The enjoyer is Kṛṣṇa. That we do not know. Here the so-called woman is also puruṣa because she is also trying to enjoy. Anyone who is trying to enjoy, he is called to be puruṣa. And the subject matter or object which is enjoyed, that is called prakṛti. So this. . . In the material world we are trying to exploit one another either in the dress of male or in the dress of female—because this body is dress. So originally we are all female, but falsely we are trying to enjoy one another or this material world. Therefore they are sometimes called puruṣa.
So this question is raised by Arjuna from his master because the master is accepted to acquire knowledge. Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). To accept one guru is not a fashion. Nowadays it has become a fashion that accept some guru, Guru Mahārāja. Whether he knows or does not know, it doesn't matter, and whether one is inquisitive or not. It is a fashion. No. Guru is required for a person who is very inquisitive to know about the transcendental subject matter. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21). It is not a fashion; it is necessary, because human life is meant for understanding the real position of his identity: athāto brahma jijñāsā. This is necessary.
The modern civilization is suffering from this defect, that they are not inquisitive about the Brahman. They are simply. . . Just like cats and dogs, they are interested with this body and the bodily necessities of life. They do not know beyond that. That is the defect. The other day in Caracas some psychiatrists came. Their question was that "The problems of the world are increasing, so what is your prescription to solve these problems?" So the problem is very easy to be solved. I gave the example that this body is there, and there is something which is moving the body: living force. So that living force is the driver of the body, and the body is also described in the Bhagavad-gītā as a machine. It is. . . Actually it is a machine.