Also during the stage of sādhana there must be relish according to one’s own rasa at the time of meditation.

This relish according to one’s relationship (with the deity) awakens while identifying oneself with one’s svarūpa. Taking shelter of the lotus feet of Śrī Guru will remain fruitless if this relationship with the deity is not established.

Mañjarī-bhāva means to have your mind completely reflect the picture of Śrīmatī’s moods and feelings.

It is not easy to reflect Śrīmatī’s bhāva citra (pictures of Her feelings) completely. She is the embodiment of the full mādanākhya mahā-bhāva, and on top of that, She is completely mad with attraction to the form, qualities and pastimes of Śrī Kṛṣṇa, who embodies the transcendental erotic śṛṅgāra rasa.

There is nothing in the spiritual world as pure as this śṛṅgāra rasa or śuci rasa.

By associating with like-minded and more advanced saints and by gaining their grace, these feelings and flavours will gradually be experienced, but the heart must be prepared for these rasa-saṁskāras by giving up all material customs.
The svarūpa I came to know through Śrī Guru’s grace must be brought to full realisation by giving up the service of māyā, which consists of identification with the material body.

ātmānaṁ cintayet tatra tāsāṁ madhye manoramāṁ
rūpa yauvana sampannāṁ kiśorīṁ pramadākṛtiṁ
sakhīnāṁ saṅginī rūpām ātmānaṁ vāsanāmayīm
ājñā sevāparāṁ tadvat ratnālaṅkāra bhūṣitām
(Śrī Sanat Kumāra Saṁhitā)

“A practising devotee should think himself to be amongst them (the other gopīs), as an enchanting beautiful young adolescent female. As a female associate of Rādhā and Kṛṣṇa’s girlfriends such as Śrī Lalitā, Viśākhā and Śrī Rūpa Mañjarī, she is dedicated to the services that are ordered to her and her vāsanāmayī mūrti (form consisting of divine desires) is decorated with jewelled ornaments (that are given to her by Śrī Rādhā as remnants).
The word cintayet means that one should see and face one’s spiritual self as having a special form and feeling, like the nitya siddha mañjarīs.”

This siddha deha is automatically manifest (perceivable) in the heart of a jāta rati sādhaka (a devotee whose love of God has awakened).
It is as if he forgets his sādhaka deha (external devotee-body).
The sādhakas whose rati has not yet awoken will conceive of this siddha deha within the mind.
The stronger and clearer this meditation on the siddha deha becomes, the further the sādhaka advances into the kingdom of bhāva. 

When the heart is not pure this sevā cannot be contemplated. When bodily consciousness is strong one has no right to meditate on these intimate pastimes – this is the opinion of Śrī Jīva Goswami. Therefore we have to take shelter at the words coming from the lotus mouths of our previous acaryas.

In Śrīmad-Bhāgavata (10.33.39) while narrating the rāsa-līlā, the crest jewel of all pastimes, Śukadeva Muni describes the most powerful glories of devotion—

vikrīḍitaṁ vrajavadhūbhir idaṁ ca viṣṇoḥ śraddhānvito’nuśṛṇuyād atha varṇayed yaḥ
bhaktiṁ paraṁ bhagavati pratilabhya kāmaṁ hṛd rogam āśvapahinotyacireṇa dhīraḥ

“Whoever faithfully hears and narrates the loving pastimes of Śrī Kṛṣṇa with the ladies of Vraja will attain the topmost devotion for the Lord, will swiftly become grave and give up the heart’s disease of lust.”

In this verse the saying ‘he attains the highest devotion to the Lord’ is an asamāpikā kriyā or an unfinished act, whereas the words kāmaṁ hṛd rogam āśvapahinoti, ‘he will swiftly give up the hearts disease of lust’ is a samāpikā kriyā or a completed act.
Thus it is established that while lust is not yet conquered, the symptoms of topmost loving devotion are already present, and that later, by the force of the most powerful and independent bhakti, the heart’s disease of lust will be destroyed.

In the Vaiṣṇava-toṣaṇī commentary on this verse it is explained, atra tu hṛd rogāpahānāt pūrvam eva parama bhakti prāptiḥ tasmāt parama balavad evedaṁ sādhanam iti bhāvaḥ –  that the common principle is that first lusty and other material desires are destroyed, and then one attains prema-bhakti.

Here, however, the attainment of prema-bhakti is described, though lusty desires still exist. This indicates that hearing or describing the rāsa-līlā is a very powerful process of devotion by which one quickly attains prema-bhakti. The Gosvāmīs explain here that the word parā-bhakti refers to the most exalted prema-bhakti, existing in the Vraja gopīs.

Srila Jiva Goswami writes in his Bhakti Sandarbha in the section called the “optimization of hearing”, that the very best subject to hear is Śrīmad Bhāgavatam.
This is because the words of Śrīmad Bhāgavatam are revealed by Krsna Himself and have been recited by Krsna’s great devotee, Śukadeva Gosvāmī.
Thus the words of the Śrīmad Bhāgavatam have a very special potency to inspire devotion and give a vision of Krsna.

Moreover, Śrīmad Bhāgavatam is very relishable because it consists of supreme rasa.

Best case scenario: the devotee should hear about the pastimes of Sri Sri Radha and Krishna described in the Śrīmad Bhāgavatam (especially those describing the rāsa-līlā) from the mouth of an advanced and realized devotee who is in the same mood like the devotee who hears about them (sajati & snigdha).

Therefore, if that is so, then the qualification to worship Śrī-Śrī Rādhā-Mādhava will be accomplished through the process of hearing and chanting these pastimes.

The great words of the ācāryas are the support for the weak sādhakas.
These words are very powerful and they will scent the hearts of the fortunate devotee with the desire for Śrīmatī’s devotional service, like a powerful mantra.

mahatera bhāva bhāvite bhāvite, tad-bhāve hobe sarva vismaraṇa
antar bāhye tabe ekākāra hobe, mahad bhāve rasa hobe āsvādana

“When we attain the ecstatic mood of the great devotional teachers we will forget everything. The internal and the external will then assume one form. In the mood of the great souls we will relish transcendental flavours.”

Most of the words emanated from the lotus mouths of Śrī Ānanda Gopāla Gosvāmī and Śrī Ananta Dāsa Bābājī (tikas to Vilapa Kusumanjali and Madhurya Kadambini respectively)