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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.

The spiritual master can be compared to the lower kindling stick, the disciple to the upper kindling stick, and the instruction given by the guru to the third stick placed in between. The transcendental knowledge communicated from guru to disciple is compared to the fire arising from the contact of these, which burns the darkness of ignorance to ashes, bringing great happiness both to guru and disciple.

What is the mathematical interpretation of our life? That is the most vital question in front of us. In this relative world all our relationship with each and other, or also our duty for each other all relative and temporary, nothing permanent, but still, it is strange that nobody can feel this point, because Māyā cannot allow us to realise this point, this is the fallacy. We have our eternal relationship with the Supreme Lord. Even if we like to cut our relationship with Him, still it is impossible, whereas all our most unstable relationship with this material world can never be protected at any cost, but still we never like to cut our relationship with this material world.

Śrīla Ramanuja ācārya has said that—“Some deity installed by a Siddha Mahātma (Mahābhāgavata) can be treated as established (puja– to be worshiped) deity in true sense, because only mantras and some ritualistic activities like yajña-worship, etc. cannot invite Bhagavan to take sevā from us in the form of deity, rather the exclusive śuddha-bhakti inside the heart of a śuddha-bhakta who is directly involved in the installation or invitation ceremony can help us to invite Bhagavan to take sevā from us in the form of deity.