My beloved Gurudeva writes on the following verse by Srila Vishvanatha Cakravartipad in his Madhurya Kadambini:

bhaktes tu ‘vikrīḍitaṁ vrajavadhūbhiḥ’ ityādau—
bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ hṛd rogam āśvapahinotyacirena dhīraḥ (bhāg. 10.33.39)

ityatra ‘ktvā’ pratyayena hṛd rogavatyevādhikāriṇi paramāyā api tasyāḥ prathamam eva praveśas tatas tayaiva parama svatantrayā kāmādīnām apagamaś ca. teṣāṁ kadācit sattve’pi ‘api cet sudurācāro bhajate mam’ iti ‘bādhyamāno’pi mad bhakta’ ityādibhiś ca tadvatāṁ na kvāpi śāstreṣu nindā leśo’pi. ajāmilasya bhaktatvaṁ viṣṇudūtair nirūpitam. ‘saṅketa bhagavannāma putra snehānuṣaṅgajam ityādi dṛṣṭyā tad abhāsavatām apyajāmilādīnāṁ bhaktatvaṁ sarvaiḥ saṅgītam eva’ tad evaṁ karma yogādinām antaḥ karaṇa śuddhi dravya deśa śuddhyādayaḥ sādhakās tad vaiguṇyādayo bādhakā bhaktis tu prāṇa dāyinyeveti. sarvathā pāratantryam eva teṣām. nahi svatantrāḥ kenāpi sādhyante bādhyante veti.

Although lust is also considered a fault on the path of bhakti, one can still enter the devotional path, despite being still afflicted by lust and other material desires. Śrīmad-Bhāgavata (10.33.39) says: “A person who faithfully hears or describes the Lord’s pastimes of rāsa-līlā with the gopīs of Vraja attains supreme devotion of the Lord. He quickly becomes steady and conquers over the senses, giving up lust, the disease of the heart.” In this text “after attaining supreme devotion” is an unfinished act showing that bhakti can be attained even though one has lusty desires. This shows the most independent nature and power of bhakti to destroy lusty desires. Sometimes lusty desires exist even while practicing devotion.
…

TIKA:

…The siddha deha appears automatically ( is 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 the the last section of Anuccheda 262 (Bhakti Sandarbha):

Optimization of hearing

In regard to hearing, the following should be considered: To hear about the names, forms, qualities, pastimes and associates of the Lord is supremely auspicious. Superior to this is to hear the essays written by elevated devotees and when such compositions are sung by a great devotee, the benefit is greater still. To hear Srimad Bhagavatam is superior even to this, and better yet when sung by a great devotee.
In addition, one should repeatedly hear the names, forms, qualities and pastimes of the particular manifestation of the Lord for which one feels an attraction, as indicated in this verse:

labdhvānugraha ācāryāt
tena sandarśitāgamaḥ
mahā-puruṣam abhyarcen
mūrtyābhimatayātmanaḥ

Having obtained the mercy of his guru, who reveals to the disciple the injunctions of Vedic scriptures, the devotee should worship the Supreme Lord in the particular personal form of the Lord the devotee finds most attractive.
(SB 11.3.48)

Furthermore, one should hear about the deity of one’s choice from the lips of a great devotee who has the same devotional mood. 

To hear specifically about the names, forms, qualities and pastimes of Sri Krishna out of all the various manifestations of the Lord, occurs only by supreme fortune, because He is the original, self-same Lord. The same conclusions apply in regard to other devotional practices such as singing and remembering. Whatever narrations one may sing at present should be those that were previously sung by great devotees, like Sukadeva, and should be taken up in the same spirit.
We have thus explained the practice of hearing. This precedes the practice of singing and remembering, because one cannot have knowledge of these without first hearing. In particular, if one does not have the fortune to hear directly what is sung by a great devotee, one should personally sing the same topics of the Lord one one’s one, because hearing is the primary process. Consequently, we find a comment to this affect one the following verse of Srimad Bhagavatam: (1.5.11)

tad-vāg-visargo janatāgha-viplavo
yasmin prati-ślokam abaddhavaty api |
nāmāny anantasya yaśo ’ṅkitāni yac
chṛṇvanti gāyanti gṛṇanti sādhavaḥ ||

The use of words in which, though not perfectly composed, there are the names of the Lord and descriptions of his glories which devotes hear, sing, and again receive, destroys the sins of all people.

Sridhara Svami comments: “If a speaker is present, the sadhus will hear the names of the Lord recited by her or him, if an audience is present they will recite these names for their benefit, and if neither speaker nor audience is present they will sing themselves.”