So the Bhagavān, He is the real enjoyer. He is the real enjoyer. You will find in the Bhagavad-gītā that bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). The Lord says that "I am the enjoyer. Whatever is being done here, I am the enjoyer." And bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram. "I am the proprietor." So therefore bhoga, bhoga means enjoyment. The real enjoyer is the Supreme Lord. We are enjoyed, we are not enjoyer. Just like a crude example. Because we have got our material senses, the example, in material world, we can just understand. Just like the husband and the wife. Now, the husband is called the enjoyer, puruṣa. Puruṣa. Puruṣa, man. Man is called puruṣa. Puruṣa means enjoyer. And the wife is called strī. Strī means woman. Strī means prakṛti. Prakṛti means which is enjoyed. The subject and the object. But the enjoyment, actually the enjoyment between husband and wife, that is participated by both. There is no division. When the actual enjoyment is there, there is no division, the husband is enjoying more or the wife is enjoying less or like that. There is no such division when the enjoyment is there. This is a crude example, but still, there is division. The husband is called the enjoyer, and the wife is called the enjoyed. Husband is called the predominator, and the wife is called predominated. Of course, in our India, Hindu conception of life, that a woman, woman, according to our Manu-saṁhitā scripture, woman is always protected. A woman is never given independence. She is protected during her childhood by the father, and she is protected in her youth by the husband, and she is protected in her old age by her sons. That is the conception. And the woman, the cow, the brāhmaṇa, the children—they are meant for absolute protection. That is the Vedic conception. They should always be given full protection. The children, the women, the brāhmaṇas, and the cows, they have no fault. In the laws of the state, a woman, a child, a brāhmaṇa and cow has no fault. They have no, I mean to say, in the criminal court they are never prosecuted. That is the Hindu law. Now, therefore the whole idea is that the, we are, we, the living entities, we are not enjoyer; we are enjoyed. We...
God. God has expanded in many, and out of the many, we are. Out of the many, we are also. We are, you are, I am, you are, every one of us—we are all expansions of the Supreme Lord. Eko bahu syāt. The God willed that "I shall become many. I shall become many." Now, why He becomes many? God is one without second, but He, out of His own sweet will, He becomes many. Now, why He becomes many? He becomes many to enjoy, because without becoming many, nobody can enjoy. Just, for example, I am speaking here. Now, you are five gentleman and ladies present here. So we are enjoying these topics. But if there would have been five hundred here, people assembled, the enjoyment would have been more. And if there would have been no persons sitting here, simply myself speaking, there would have been no enjoyment. So enjoyment means variety. Without variety, without many things, there is no question of enjoyment. That is the original idea of enjoyment. So God became many. God became many for His enjoyment because He is the enjoyer. We are not enjoyer; we are enjoyed. So we must know our constitutional position, that we are not enjoyer; we are enjoyed. As soon as we are convinced to this particular...
Now, enjoyer and enjoyed, both of them have got consciousness. Just like the husband and the wife. The husband is the enjoyer, the wife is the enjoyed, but both of them are conscious. But the consciousness of the enjoyed is the subordinate to the consciousness of the enjoyer. So although the supreme consciousness is the supreme enjoyer, and we are enjoyed, but the enjoyment can be equally participated when there is actual enjoyment. So our enjoyment can be perfect, our enjoyment can be perfected when we participate the enjoyment of God. Because He is the enjoyer. So the more we become engaged in... (break) ...the enjoyment of the Supreme Lord, the more enjoyment we... That is the... Separately we cannot enjoy. We have to cooperate. We have to cooperate with the supreme enjoyer; then our sense of enjoyment will be complete. Just like... Another example. Just like this body. This body is the whole. Now, body has got many parts: the hands, the legs, the eyes, the ears, the head, so many things. But these parts of the body, they cannot enjoy separately out of the body. This hand, cut off from this body, is useless. There is no enjoyment. But a hand, so long attached to this body, it has got all the enjoyment of sense, touch. Touch sensation, the enjoyment of the hand can be perceived when the hand is attached with the body. If the body... If the hand is cut off from this body, then the special enjoyment of this hand, touch, it cannot be perceived. (break) (end)