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So, the most vital point is that – rasa-līlā etc. are strictly prohibited for those jivas who are full of anārthas, I mean what to speak about their śravaṇaṁ-kīrtanaṁ etc., even mental speculation or thinking also prohibited, here this kind of meaning is very clear. Those jivas with anārthas—they only can go with śravaṇaṁ-kīrtanaṁ of some suitable śrī-kṛṣṇa-līlās under the guidance of suddha guru-varga (those who are rāgānugā), to cut off their anārthas. Otherwise, they can simply invite great danger in their life´s instead of maṅgal (good).

Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhanta Sarasvatī Gosvāmī Ṭhākura has said that –“Up to now we never allowed līlā-kirtana song openly in front of all. Because those are our very secret property. Surely that is our ultimate sadya vastu. But somehow you all can reserve the right to misunderstand me that I am against that (braja madhur rasa), so I wanted to indicate those aṣṭa-kāla-līlā-kirtanas, otherwise you all may think that anartha nivṛtti (to cut off anartha) is our goal,  and that we never need to step into artha pravṛtti (rāgānugā bhajan rasa). At present you all have not achieved the stage to hear such kirtanas. But you all must have the information about the fact that there is such a real aprākṛta Idealism in the way of gauḍīya-bhajan, for which anartha nivṛtti should be given first priority.”

Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhanta Sarasvatī Gosvāmī Ṭhākura Prabhupāda  Paramahaṁsa Jagat Guru said that –“If we are going to express indifferent attitude towards that excellent and absolute vraja mādhurya rasa, then surely we will fall down into material rasa to lose our character.” Surely braja mādhurya rasa is our ultimate goal in our Gauḍīya bhajan life. But we are really very unfortunate to discover ourselves in such a fallen poor condition, from where it is quite impossible for us to reach up to that unique platform. Śrīla Rūpa Gosvamipad has written in his Namaṣṭakam that — “mukta-kulair upāsyamānaṁ”, only those who are mukta puruṣa– free from material bondage, for them this kind of rāgānuga bhajan is possible.  Surely this is not at all.

Paramā Pūjā  Charan Śrī Śrīla Bhakti Pragyan Kesava Gosvāmī Maharaj the dear most disciple of Śrīla Prabhupāda has written in his introductory page of Jaiva Dharma book which was edited and published on behalf of Gauḍīya Vedānta-samiti in the year of 1953 that—“According to the vichar dhara of Śrīla Prabhupāda Bhakti Siddhanta Sarasvatī Gosvāmī Thakur one should not enter into rasa-tattva vichar without attending higher rank (or position) in Gauḍīya Bhajan. Śrīla Prabhupāda wanted to express this vichar dhara through all of his writings like “Bhai sahajiyā” or “Prākṛta rasa satta dushani” and also through all other many essays.”
But still up to now Jaiva Dharma book has been distributed among all immature candidates together with it´s rasa tattva vichar part. But that was surely not in favour of the vichar dhara of Śrīla Prabhupāda.

Śrīla Prabhupāda used to say that siddhanta vichar is not a matter of gymnastic fits, so that according to our fanciful mood we can come out successful by applying our high brain power. In fact, those absolute siddhanta vichars are eternally present and only can appear inside the heart of those pure devotees—Those who are always in line with the absolute śrauta-panthā, no other way. Guru-kṛpā is the most vital point, because without guru-kṛpā nobody can realize and digest the deep inner meaning of shastra

What we cannot see, or what we cannot feel, how it is possible for us to worship that object. To rectify our darśana is the prior need. So, when we can see the transcendental beauty of the Lotus Feet of Śrī Gurudeva, then and only then we can try to do our actual sevā (effective sevā) from heart.