source. Kṛiṣhṇa is the cause of all causes, the origin of all Avatars. God, transcendence, the Summon Bonum, the Supreme Being, is the one from whom everything proceeds, on which everything rests and in which everything is resorbed after annihilation (the end of the world). Of all, He is the origin and the support. He bears the name of Supreme Being. He is the refuge of all that is, and in his quality of Supreme Lord, the first source, the ultimate goal and the abode of all that is. In his body rest all the galaxies. Krishna is the refuge of submissive souls and the primary source of all galaxies.
Who knows the true nature of Lord Kṛiṣhṇa and his three different energies can not remain ignorant about him. Through the play of his powers, which act in a natural order beyond the speculative faculties of man, Supreme Transcendence, the summum bonum, God, exists eternally and simultaneously under four purely spiritual aspects: His person, his impersonal radiance , its potential emanations (the beings distinct from God that we are), and the root cause of all causes.
The Supreme All, Krishna, can be likened to the sun, which also has four aspects: His Heavenly-Master Being, his radiant glow, his inner rays, and his reflection in mile other objects.
A true abyss separates material knowledge, whether it is pushed from the spiritual nature. It will be understood from then on without a shadow of a doubt that the acts and designs of the Absolute Truth are inconceivable.
God, the Absolute Truth has three main energies: the internal, external, and marginal powers. Through the action of its inner power, the Supreme Lord in his original form unfolds the spiritual cosmic manifestation, formed of the eternal Vaikuṇṭha or Vaikuṇṭhaloka spiritual planets, which continue to exist even after the annihilation of the material cosmos. By its marginal power, it multiplies itself into innumerable individual beings, integral parts of its Person, just as the sun diffuses its rays in all directions. And by its power, external, the Lord manifests the material creation, in the manner of the sun which from its rays generates fog. Thus, material creation is only a distorted reflection of the eternal spiritual nature, that of the kingdom of Vaikuṇṭha.
The distinct being (the incarnated soul) has a nature qualitatively equal to that of the internal power, while the external power is placed under the indirect control of the root cause of all causes, God. The energy of illusion, or māyā, misleads the separate being. Although qualitatively inferior to the marginal energy, which forms living beings, integral parts of the Lord, māyā still remains able to dominate living beings. The spiritual being that envelops this illusory energy evolves in different forms of life and takes on all kinds of bodies, from that of the insignificant ant to that of Brahmā, the demiurge of the universe.
God borrows the ubiquitous material form through the play of his inconceivable power. Although the three energies of the Lord, internal, external, and marginal, are ultimately identical in essence, their respective actions differ. In the same way, the