Text 176) The Liberation of Sarvabhauma Bhattacarya 299

TRANSLATION

“The subsidiary vibration tat tvam asi [‘‘you are the same’’] is meant for the
understanding of the living entity, but the principal vibration is ornkara. Not
caring for omkara, Sankarac4rya has stressed the vibration tat tvam asi.”

PURPORT

Tat tvam asi is accepted as the primary vibration by one who does not accept
pranava, the transcendental sound incarnation of the holy name of the Lord, as
the chief principle in Vedic literature. By word jugglery, Sankaracdrya tried to
create an illusory presentation of the Supreme Personality of Godhead in His rela-
tionship with the living entities and the cosmic manifestation. Tat tvam asi is a
warning to the living entity not to mistake the body for the self. Therefore tat
tvam asi is especially meant for the conditioned soul. The chanting of orkdra or
the Hare Krsna mantra is meant for the liberated soul. Srila Rapa Gosvamt has said,
ayi mukta-kulair upasyamanam (Namastaka 1). Thus the holy name of the Lord is
chanted by the liberated souls. Similarly, Pariksit Maharaja says, nivrtta-tarsair
upagiyamdanat (Bhag. 10.1.4). The holy name of the Lord can be chanted by those
who have fully satisfied their material desires or who are fully situated on the tran-
scendental platform and devoid of material desire. The name of the Lord can be
chanted by one who is completely freed from material contamination
(anyabhilasita-sGinyan) jfana-karmady-anavrtam). Sankar&cdrya has_ indirectly
minimized the value of the principal Vedic mantra (orkara) by accepting a subor-
dinate vibration (tat tvam asi) as the most important Vedic mantra.

TEXT 176

GAS STS SICH tS CaS fear |
SRY Aare ta Slav sav i

ei-mate kalpita bhasye sata dosa dila
bhattacarya pUrva-paksa apara karila

SYNONYMS
ei-mate—in this way; kalpita—imagined; bhasye—in the commentary; sata—
hundreds; dosa—of faults; dila—gave; bhattacdrya—Sarvabhauma Bhattacarya;
pUrva-paksa—opposing elements; apara—unlimitedly; karila—manifested.

TRANSLATION

Thus Sri Caitanya Mahaprabhu criticized Sankaracarya’s Sariraka-bhasya as
imaginary, and He pointed out hundreds of faults in it. To defend
