Someone has presented the idea that the acceptance of diksa is not essential, and he has indirectly indicated the verse:
diksa-purascarya-vidhi apeksa na kare
jihva-sparse a-candala sabare uddhare
[“One does not have to undergo initiation or execute the activities required before initiation. One simply has to vibrate the holy name with his lips. Thus, even a man in the lowest class [candala] can be delivered.”]
The holy name is sufficient. The holy name is very powerful and can fulfill all desires. The name will even give vraja-prema. What, then, is the need of taking initiation? The paper has quoted my statement, along with the statement of Prapujya-carana Bhakti Raksaka Sridhara Maharaja and Srila Bhaktivedanta Swami Maharaja; so I want to reconcile all statements.
It is true that diksa-purascarya (initiation and the purificatory activities performed before initiation) is not needed in all circumstances; but we should know something about the actual meaning of this verse. Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada has written a book of rules and regulations in deity worship called Arcana Dipika, and there he has explained that harinama is bhagavata-svarupa, the actual form of Krsna and Radha, and for this reason it is stated in Sri Siksastakam, “Param vijayate sri krsna-sankirtana.” By chanting and remembering Krsna’s names, all kinds of perfection — like vraja-prema and even radha-dasya (becoming a maid servant of Srimati Radhika) — can be attained. In the first stage, however, when a devotee is uttering the holy name he is full with many aparadhas, and also anarthas such as laya (sleep), viksepa (distraction), apratipatti (indifference or disinterest in spiritual topics), and so on. It is guaranteed that such a person cannot utter the pure name. Rather, his chanting will be nama-aparadha. Chanting the pure name is only possible after the diksa-samskara.
Hilo, Hawaii: January 13, 2003