Parikramä‑khaëòa
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That person is the dharmadhvaji , or hypocritically devout, who is especially duplicitous, who has no humility and is full of pride, yet still thinks he is fully qualified. “By the devotees’ mercy, even such a person can give up his pride and perform devotional activities. One should think himself lower than a blade of grass andmore tolerant than a tree. He should not desire respect for himself but should expertly offer respect to others. When one possesses these four qualities and sings the glories of Lord Kåñëa, his relationship with Çré Caitanya manifests within his heart. “Now, with Kåñëa there are five relationships: santa , däsya , sakhya , vätsalya and mädhurya . By first worshiping Gauräìga in the mood of santa and däsya , the devotee attains Kåñëa’s service in the other rasas . According to his relationship with the Lord, the devotee’s eternally perfect mood spontaneously manifests in the course of his devotional service. “Whoever makes a distinction between Gauräìga and Kåñëa is contemptible and will never attain a relationship with Kåñëa. But, in the association of devotees, one who possesses the qualities beginning with humility will first worship Gauräìga in däsya , or servitude, relationship. This däsya‑rasa is the highest mood in the worship of Gauräìga. It is in that mood that the devotees call Çré Gauräìga ‘ Mahäprabhu.’ “One who is qualified in mädhurya‑rasa worships Gauräìga in the form of Rädhä and Kåñëa. As Rädhä and Kåñëa have combined in one form as My Gauräìga Räya, Their pastimes do not appear to be manifest in His form. When the worship of Gauräìga in däsya‑rasa reaches full maturity in the heart of the living entity, mädhurya‑rasa naturally develops in his heart. At that time one’s worship of Gaurahari qualifies him to worship Rädhä and Kåñëa in Våndävana. Gauräìga then drowns the devotee in the nectar of Rädhä and Kåñëa’s eternal pastimes, which the devotee enters as he attains Våndävana. “The materialist, who is blind to spiritual life, cannot see the deep relationship between Navadvépa and Vraja, which are simultaneously one and different. Know for certain that this same relationship exists between Gaura and Kåñëa, who are also simultaneously one and different. Gauräìga, however, is
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