Further Talks With Prakasananda
193
Although He (Omkara) has no material Form, He is unlimitedly expanded, and has unlimited Form. By understanding the Omkara one can become free from the duality of the material world and be placed in Absolute Knowledge. Therefore, Omkara is the most auspicious representation of the Supreme Lord. Such is the description of the  Mandukya Upanishad . One should not foolishly interpret such a description of the  Upanishad , and say that because the Supreme Personality of Godhead “cannot” appear Himself in this material world in His own Form, therefore the sound representation Omkara is here. By such a false interpretation, Omkara comes to be considered as something material, and the eulogizing of Omkara is misunderstood as simply  an exhibition  of His value. Actually, Omkara is as good as other incarnations of the Supreme Lord.
The Lord has innumerable incarnations, and Omkara is one of them, as an incarnation of the alphabet. As stated in the  Bhagavad Gita : “Amongst the letters I am Omkara”. This means that Omkara is non-different from Krishna—that is the right interpretation. The impersonalist, however, gives more importance to the Omkara than to the Personality of Godhead, Krishna. In fact, however, any representational incarnation of the Supreme Lord is non-different from Him. Such an incarnation or representation is as good spiritually as the Supreme Lord. Omkara is therefore the ultimate representation of all the Vedas. The Vedic Mantras or hymns have transcendental value because they are prefixed by the pronoun Omkara. The Vaishnavas, however, interpret Omkara as follows: By the letter O, Krishna the Supreme Personality of Godhead is indicated; by the letter U, Krishna’s eternal consort Srimati Radharani is indicated; and by the letter M, the eternal servitor of the Supreme Lord, the living entity, is indicated. Sankara has not given so much importance to the Omkara. It is found, however, in the  Vedas  and in the  Ramayana  and in the  Puranas  and in the  Mahabarata , from the beginning to the end, and in the middle—everywhere. Thus the glories of the Supreme Lord, the Supreme Personality of Godhead, are declared.
Thus Lord Chaitanya condemned the attempt at indirect interpretation of the  Vedanta Sutra , and the Sannyasis present were all struck with wonder by His explanation. After hearing the direct interpretation of the  Vedanta Sutra  from Lord Chaitanya, one of the Sannyasis in the meeting immediately declared, “O Sripad Chaitanya, whatever You have explained by condemning the indirect interpretation of Omkara is not at all a useless argument. Only the fortunate persons can accept Your interpretation as the right one. Actually, every one of us now knows that the interpretations given by Sankara are all