But as a result of their contemplation of oneness with Brahman, those whose hearts have been pierced by the desire for liberation forever lose the understanding that the true relationship between Śrī Kṛṣṇa and the jīva is eternally one of master and servant. The devotees of the Lord stay far away from these people, thus making it hardly possible for them to receive their mercy, which is the root and only cause of attaining bhakti. Ultimately, after attaining sāyujya-mukti, their chance of ever awakening a relationship with Śrī Kṛṣṇa or receiving bhakti is forever lost. For this reason, the desire for mokṣa is said to be the greatest deception and darkest ignorance. By the mercy of Śrīman Mahāprabhu, the muktivādī Śrīla Sarvabhauma Bhaṭṭācārya tasted the sweetness of bhajana-rasa and spoke the following:
কৃষ্ণের বিগ্রহ যেই সত্য নাহি মানে । যেই নিন্দা-যুদ্ধাদিক করে তাঁর সনে ॥
সেই দুইয়ের দণ্ড হয়--ব্রহ্ম-সাযুজ্য মুক্তি । তার মুক্তি ফল নহে--যেই করে ভক্তি ॥
মুক্তি-শব্দ কহিতে মনে হয় ঘৃণা-ত্রাস । ভক্তি-শব্দ কহিতে মনে হয় ত উল্লাস ॥
“The punishment for those who deny that Śrī Kṛṣṇa’s form is true and for those who vilify or fight with him is that they receive sāyujya-mukti, or union with Brahman. But that is not the result for one who performs bhakti. If I say the word mukti, my mind is immediately filled with aversion and trepidation, but if I say the word bhakti, then my mind is suffused with delight.” (CC. Mad. 6.264-265, 276)
With the collyrium stick of knowledge, Śrī Gurudeva cures the eye disease of the jīvas blinded by ignorance and gives them sight. In his commentary, Śrī Viśvanātha Cakravartipāda has written the following regarding the ‘collyrium stick of knowledge’: “kayā unmīlitā jñānāñjana-śalākayā---‘īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ, anādir ādir govindaḥ sarva-kāraṇa-kāraṇam ity anena’, ‘kṛṣṇas tu bhagavān svayam ity anena’ ca kṛṣṇa-bhagavattā-jñānam evāñjana-śalākā tayā ‘kṛṣṇe bhagavattā jñāna samvidera sāra’ iti śrī-caitanya-caritāmṛtokte.” Here the word jñāna is understood to mean knowledge that Śrī Kṛṣṇa is himself the Supreme God, and that knowledge is likened to a collyrium stick used to cure the eye of its disease in the form of ignorance. In the beginning of the Brahma-Saṁhitā it is said that Śrī Kṛṣṇa, Śrī Govinda, is the Supreme God; the form of eternity, knowledge and bliss; without beginning; the origin of all and the cause of all causes. This indicates that Śrī Kṛṣṇa is personally Bhagavān, the foundation of all forms of God. In the Śrīmad-Bhāgavata it is written: ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (Bhāg. 1.3.28), meaning that among the various forms of God, some are partial manifestations, and some are parts of those parts, whereas Śrī Kṛṣṇa is Bhagavān Himself. Svayaṁ bhagavān is the Bhāgavata’s own terminology. In other śāstras wherein a form of God other than Śrī Kṛṣṇa is being discussed, this terminology is not used. With the support of the aforementioned verse, the highly realized ācāryas have deliberated upon kṛṣṇa-tattva and, in their opinion, this is a paribhāṣā, or technical term, for the fundamental truth described in the Śrīmad-Bhāgavata. aniyame niyama-kāriṇī paribhāṣā. “Speech that arranges unsystematized subject matters in an organized way is called paribhāṣā.” By this device, a word or idea mentioned only once in śāstra can govern countless other words. In the entire Bhāgavata, the kṛṣṇas tu bhagavān svayam verse has been expressed only once. The unrestrained victory flag of this mahāvākya, like that of an emperor, flies gloriously above the heads of all other śāstrika statements. This knowledge of Kṛṣṇa’s divinity is like a collyrium stick that cures the jīva’s ‘eye disease’ of ignorance. Śrīla Kavirāja Gosvāmī has also written, kṛṣṇe bhagavattā-jñāna---sambitera sāra, brahma-jñānādi saba tāra paribāra (CC. Ādi 4.67). “Understanding Kṛṣṇa’s divinity is the essence of consciousness. All other knowledge of brahman, etc. is dependent upon that.”
Śrī Kṛṣṇa is svayaṁ bhagavān, the Truth to be worshipped by all. If the awareness that “He is my eternal Lord, and I am his eternal servant” arises, this is called sambandha-jñāna, or knowledge of relationship. Then, as a consequence, the awareness arises that to perform sevā or bhajana for him is my only duty. This is called abhidheya-jñāna, or knowledge of how that relationship is to be expressed. Then the awareness dawns that love for his lotus feet is my only desire, because without love, no sevā that I perform will bring him happiness. This is prayojana-jñāna, or knowledge of the objective. Thus, Śrīla Ṭhākura Mahāśaya is saying here that he offers his obeisance to Śrī Gurudeva, who has with the collyrium stick of knowledge cured his eye disease of ignorance and has awakened his spiritual vision by instructing him in the truth of sambandha, abhidheya and prayojana.
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