This question has often come up in my devotional life, and maybe it has crossed your mind too.

Can one actually practice rāgānugā-bhakti without receiving formal dīkṣā initiation from a living rasika Vaiṣṇava?

My simple, heartfelt answer is: No.
At least not properly. And here’s why I feel this way.

Rāgānugā-bhakti is not a sentiment, nor is it just an “advanced” layer to vaidhi-bhakti. It is a very specific, precise path, rooted in lobha—spiritual greed—for the moods of the eternal residents of Vraja. This path is not self-invented. It is received only through the mercy and guidance of a bona fide guru who embodies these moods.

In Bhakti-rasāmṛta-sindhu, Śrīla Rūpa Gosvāmī writes:

“When one hears about the sweet moods and intimate services of the Vrajavāsīs, and a greedy longing awakens in the heart to follow in their footsteps—that is the seed of rāgānugā-bhakti.”

But how can one follow the path without having a map?

How can one become a follower of the Vrajavāsīs without knowing one’s own eternal identity, which the guru reveals in siddha-praṇālī?

In Caitanya-caritāmṛta (Madhya 22.155), Śrī Caitanya Mahāprabhu says:

“śravaṇādi-kṛti haya sādhyera avasthā
sādhaka-dehe tāhāra sadhana prakāśa”

“In the sādhaka body, one performs the practices such as hearing and chanting, but in the perfectional stage, one serves in their eternal form.”

Without knowing one’s siddha-deha, how can one enter the mood of rāgānugā service in one’s internal meditation? The internal and external practices are two wings of the same bird.

I sometimes hear the argument that one can read books or listen to lectures and begin rāgānugā-bhakti alone. Yes, hearing can awaken lobha—but the actual practice begins when the path is confirmed and supported by a living guru who has walked it.

Otherwise, how will we know if our lobha is real or imaginary?
Or worse—emotional projection, rather than actual greed for vraja-sevā?

I once thought that rāgānugā-bhakti was all about inner mood and emotion. That it could be self-taught and self-guided. But slowly, by the grace of my Gurudeva, I realized that rāgānugā-bhakti is deeply rooted in the guru-paramparā, not self-projection.

This path is not casual.

Initiation is not just a ritual. It is a transmission.
The guru gives the siddha-mantras, reveals one’s eternal identity, and teaches the subtle art of līlā-smaraṇam. These are not things one can invent.

Śrī Jīva Gosvāmī, in Bhakti Sandarbha, clearly explains that one must receive dīkṣā from a qualified guru to properly begin any rāgānugā practices. Siddha-praṇālī is not optional for those aiming for manjari-bhāva—it’s the foundation.

Bābājī Mahārāja once wrote:

“The sādhaka must know who they are in their eternal form. This is revealed through siddha-praṇālī by Śrī Guru. Only then can smaraṇa of aṣṭa-kālīya-līlā become possible.”

And we must not forget: rāgānugā-bhakti is a service—not a mere concocted feeling. It is meant to please Śrī Rādhikā and Her dear sakhīs. For this, one needs proper sambandha-jñāna—relationship knowledge—which only the guru can give.

That said, I understand the anxiety some devotees feel when they long for manjari-bhāva but don’t yet have access to a qualified guru.

I too was once in that space—floating in longing, unsure of the next step.

But longing itself is not fruitless. Mahāprabhu sees that longing.

My Gurudeva once said:

“When the longing is true and free from ego, Rādhā Ṭhākurāṇī Herself arranges for you to meet your dīkṣā-guru. Do not worry. Just be patient.”

So yes, rāgānugā-bhakti without initiation might seem possible at the level of curiosity or inspiration, but actual, authentic rāgānugā-bhakti requires a living connection to a rāgānugīya Vaiṣṇava through dīkṣā.

Not to limit anyone—but to protect the sanctity of the path.

Let me stop here. These are just the realizations of a struggling sādhaka. I write not to instruct, but to share—and if any part resonates with you, then all glory goes to Gurudeva and the Vrajavāsīs who allow us to even think of this path.

Radhe Radhe.