This is jñāna, as Caitanya Mahāprabhu enunciates: not to become master or God; to become servant of the God. Not only servant, but servant, servant, servant, servant, hundred times downward. Then you become perfect. That is the demand of Kṛṣṇa, that you first of all become servant. Sarva-dharmān parityajya mām ekaṁ śaraṇam (BG 18.66). Because that is your real position. Caitanya Mahāprabhu confirms it. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa (CC Madhya 20.108-109). This is our position. This is jñāna. Anyone who is claiming other that this is not in knowledge. He is ajñāna. That is also confirmed in the Bhagavad-gītā—I have several times repeated—bahūnāṁ janmanām ante (BG 7.19). After many, many births trying to become the master, when actually he becomes jñānavān, then jñānavān māṁ prapadyate. This is the sign, when he surrenders to Kṛṣṇa. That is real knowledge. That knowledge is not sentiment. Because bahūnāṁ janmanām ante, after experiencing many, many births that "I am the master, I am God, I am this, I am that," so when he actually jñānavān, māṁ prapadyate, vāsudevaḥ sarvam iti . . . (BG 7.19), when he understands, "Oh, Vāsudeva, Kṛṣṇa, is the origin of everything," that is real jñāna. That is real jñāna.
Therefore it is said, jñāna-vairāgya-yuktayā. Then you have to become vairāgī to your puffed-up consciousness that, "I am master, I am God, I am this, I am that." No. That is called jñāna and vairāgya. Jñāna-vairāgya-yuktayā. And again it is confirmed, bhaktyā. As soon as the bhakti word is used, there is no question of becoming master. Bhakti is used, via media between Bhagavān and bhakta. The dealings of Bhagavān and bhakta is called bhakti.