Without remembering God, the mind is lifeless and the dogs and jackals of lust and anger can freely play in it. The sweetest meditation is that of Śrī-Śrī Rādhā-Kṛṣṇa’s pastimes. One should not try to remember these pastimes according to a regular schedule.
This is a dead and stale practice.
The experience must be spontaneous. An example is given hereby:

One of the most famous Gauḍīya Vaiṣṇava saints in recent history was Śrī Kṛṣṇa Dāsa Bābājī. He was also called siddha baba (a saint who had attained perfection) and he lived in the town of Govardhana in the 19th Century.  One day a devotee came to him, crying. When Bābā asked this devotee why he was crying, the devotee said:

“Today I could not do any bhajana (devotional practice)! In the morning time I (mentally) put a ring on Śrīmatī Rādhikā’s right hand, but I became so absorbed in the sweetness of  Her hand that I could not take my mind away from  it  anymore for  the rest of the day (although he was supposed to proceed  in his  service according to the schedule of aṣṭa-kalīna-līlā-smaraṇa)!”

Bābā was very pleased and he told the devotee: “Today you have really done bhajana!” This is called anusmaraṇa or ‘constant remembrance’.  

A devotee who constantly practices smaraṇam can gradually attain such a condition.
On the path of raganuga-bhakti, meditating on the divine pastimes is the main sadhana, however in the primary stage we are not qualified for lila-smaranam (meditation on the pastimes).
Therefore, we should concentrate more on hearing, chanting and following the other rules of bhakti.
Then as our consciousness gets more and more purified, we are drawn towards lila-smaranam.
Slowly our smaranam becomes more intense. Ultimately when we reach the zenith of bhajan, lila-smaranam naturally becomes the major part of bhajan

The Gauḍīya Vaiṣṇavas practice devotion internally by remembering the transcendental pastimes of Śrī-Śrī Rādhā-Kṛṣṇa and/or Śrī Caitanya Mahāprabhu and externally by hearing and chanting about these pastimes. Thus, at the time of death, they may be able to enter into the Lord’s eternal pastimes.
This is the highest perfection of life.

yugala carana sevi, nirantara ei bhavi,
anuragi thakibo sadaya.
sadhana bhavibo yaha, siddha-dehe pabo taha
raga pathera ei se upaya
(Prema Bhakti Chandrika, verse 55) 

“I will always think of the devotional service of the lotus-feet of the Divine Pair, and I will always remain attached to that.
Whatever I think of during my spiritual practice, I will attain in my siddha deha when I reach perfection. This is the means of raga bhakti.”

sadhane ye dhana cai, siddha dehe taha pai,
pakkapakka matra se vicara
apakke sadhana riti, pakile se prema-bhakti,
bhakati lakshana tattva sara
(Prema Bhakti Chandrika, verse 56)

“The treasure I desire as a practitioner I will get when I attain my spiritual body; it’s just a question of being ripe or unripe. The ripe stage is the stage of pure loving devotion and the unripe stage is the stage of practice. That is the essential truth about devotional principles.”

As long as a devotee is in the stage of practice, he feels that his usual bodily consciousness is mixed with an awareness of his eternal spiritual body, but when he reaches the stage of rati or bhāva he becomes liberated.
Śrī Viśvanātha Cakravartīpāda writes in ‘Mādhurya Kādambinī’:

ahaṁtā ca prāpsyamāne sevopayogini siddhadehe praviśantīva sādhaka śarīraṁ prāyo jahātīva virājeta. mamatā ca taccaraṇāravinda makaranda eva madhukarī bhavitum upakrameteti –

“In the stage of bhāva the feeling of “I”-ness has almost entered the siddha deha (spiritualbody) and has almost given up the material body. The feelings of mineness have then become like bees that start to drink the honey of God’s lotus-feet.”

In the stage of prema there is no end to the stream of līlās that one spiritually witnesses and one is intensely absorbed in one’s svarūpāveśa (identification with one’s spiritual body).
Rādhā’s maidservants are in the category of mahā-bhāva, therefore their absorption is the most intense.
The devotees must be aware of their (the maidservants’) expertise in service, otherwise they cannot follow in their footsteps in their meditations, and without following in the footsteps of the residents of Vraja (as Rūpa Gosvāmī teaches) one cannot attain perfection in the Vraja-rasa.

– Radhakunda Mahanta Sri Srimat Ananta das Babaji