View source for You take any literature, any Vedic literature, religious literature, you'll find that the whole literature, whole knowledge, is aiming at Krsna. That is the purport of all Vedas and religious scripture

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{{compiler|Nabakumar}}
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[[Category:Take]]
[[Category:Literature]]
[[Category:Whole Vedic Literature]]
[[Category:Religious]]
[[Category:Literature]]
[[Category:You Will]]
[[Category:Find]]
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[[Category:Knowledge]]
[[Category:Aiming at Krsna]]
[[Category:That Is]]
[[Category:Purport]]
[[Category:Vedas]]
[[Category:Religious Scriptures]]
[[Category:Pages Needing Audio - NABAKUMAR]]
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<h2>Lectures</h2>
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<h3>Sri Caitanya-caritamrta Lectures</h3>
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You take any literature, any Vedic literature, religious literature, you'll find that the whole literature, whole knowledge, is aiming at Kṛṣṇa. That is the purport of all Vedas and religious scripture.
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[[Vanisource:710324 - Lecture CC Madhya 20.137-146 - Bombay|710324 - Lecture CC Madhya 20.137-146 - Bombay]]
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Caitanya Mahāprabhu says, "Directly or indirectly, whichever Vedic literature you study, you'll find that the aim is to understand Kṛṣṇa." When Caitanya Mahāprabhu was preaching, He proved that in the Koran there is Kṛṣṇa-bhakti. When He was coming back from Vṛndāvana, at a place . . . it is known as Soro. Perhaps you know, Soro. That is a holy place, Soro. Still, people go there. There is a nice place, Soro. So there Caitanya Mahāprabhu, when He was chanting and dancing, He sometimes fainted. So in the course of His chanting and dancing, when He fainted, then His personal assistants, they were treating Him.

So one batch of soldiers, Moghul, Pathan soldiers, were passing that way. So the chief of the soldiers, of the army, they were surprised, that "How is that? One man is lying unconscious, and others are treating him. This must have been . . . this man must have been poisoned by these men." So they came down, because they were government men, they came down and challenged all these men that "You have given this man some drug so that he's fainted, and you wanted to plunder him. So we arrest you." Then they said, "No, sir. We have not done anything such. He faints like that while chanting. Now He'll be . . . very soon He'll get up, because we are also chanting. Hearing, hearing, He will get up."

So in this way, when He came to His consciousness, the Muslims, these Pathan soldiers, they were very happy to see Him. So there was a Mullah. So he talked with Him. And Caitanya Mahāprabhu—I am summarizing the story; this story is very big—He talked with that Mullah, and He proved from the Koran that there is Kṛṣṇa-bhakti. He proved from the Koran that there is kṛṣṇa-bhakti, there is hint of Kṛṣṇa-bhakti.

So Caitanya Mahāprabhu says here also that indirectly . . . when I speak of Kṛṣṇa, you should know, Kṛṣṇa means the Supreme Personality of Godhead. You may call Him by any other name; that is a different thing. But Kṛṣṇa means the Supreme Personality of Godhead. So Caitanya Mahāprabhu said:

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:mukhya-gauṇa-vṛtti kiṁvā anvaya vyatireke
:vedera pratijñā kevala kahaye kṛṣṇake 
:([[Vanisource:CC Madhya 20.146|CC Madhya 20.146]])
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You take any literature, any Vedic literature, religious literature, you'll find that the whole literature, whole knowledge, is aiming at Kṛṣṇa. That is the purport of all Vedas and religious scripture.

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:kṛṣṇera svarūpa-ananta vaibhava-apāra
:cic-chakti māyā-śakti jīva-śakti āra 
:([[Vanisource:CC Madhya 20.149|CC Madhya 20.149]])
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Now Caitanya Mahāprabhu is explaining what is the identification of Kṛṣṇa. In the beginning He says, kṛṣṇera svarūpa ananta. Kṛṣṇa has form, svarūpa. Kṛṣṇa is not formless, but He has got many millions of forms. Not one form, many millions of forms. But He has form. He is not impersonal. Kṛṣṇera svarūpa ananta. Ananta means unlimited. That is also confirmed in the Brahma-saṁhitā:

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:advaitam acyutam anādim ananta-rūpam
:ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
:vedeṣu durlabham adurlabham ātma-bhaktau
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi 
:(Bs. 5.33)
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The Brahma-saṁhitā says that advaita acyuta. Advaita means although Kṛṣṇa has many forms, many expansions, still, they are one. There is no duality. Just like Kṛṣṇa and Rāma, They are one. They are not different. Similarly, rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). Beginning from Rāma, Nṛsiṁha, Varāha, He has got innumerable forms. Tiṣṭhan: He is existing always with all these forms, expansions, rāmādi-mūrtiṣu kalā.
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