In the Viṣṇu Purāṇa (6.7.61) the total energies of the Supreme Lord are delineated:
viṣṇu-śaktiḥ parā proktā
kṣetra-jñākhyā tathā parā
avidyā-karma-saṁjñānyā
tṛtīyā śaktir iṣyate
(CC.2:6:154)
The Supreme Lord has diverse and innumerable energies which are beyond our conception; however, great learned sages or liberated souls have studied these energies and have analyzed them into three parts. All of the energies are of viṣṇu-śakti, that is to say they are different potencies of Lord Viṣṇu.
(Bhagavad-Gita-----introduction).

In the Viṣṇu Purāṇa (2.12.38) it is stated that Viṣṇu and His abodes all have self-illuminated spiritual existence (jyotīṁṣi viṣṇur bhuvanāni viṣṇuḥ). The words existent and nonexistent refer only to spirit and matter. That is the version of all seers of truth. This is the beginning of the instruction by the Lord to the living entities who are bewildered by the influence of ignorance.
(Bhagavad-Gita-----2:16-----purport).

Arjuna is a kṣatriya, and as such he is participating in the varṇāśrama-dharma institution. It is said in the Viṣṇu Purāṇa that in the varṇāśrama-dharma, the whole aim is to satisfy Viṣṇu. No one should satisfy himself, as is the rule in the material world, but one should satisfy Kṛṣṇa. So unless one satisfies Kṛṣṇa, one cannot correctly observe the principles of varṇāśrama-dharma. Indirectly, Arjuna was advised to act as Kṛṣṇa told him.
(Bhagavad-Gita-----2:48-----purport).

Since one has to work even for the simple maintenance of the body, the prescribed duties for a particular social position and quality are so made that that purpose can be fulfilled. Yajña means Lord Viṣṇu, or sacrificial performances. All sacrificial performances also are meant for the satisfaction of Lord Viṣṇu. The Vedas enjoin: yajño vai viṣṇuḥ. In other words, the same purpose is served whether one performs prescribed yajñas or directly serves Lord Viṣṇu. Kṛṣṇa consciousness is therefore performance of yajña as it is prescribed in this verse. The varṇāśrama institution also aims at satisfying Lord Viṣṇu. Varṇāśramācāravatā puruṣeṇa paraḥ pumān/ viṣṇur ārādhyate (CC.2:8:58) (Viṣṇu Purāṇa 3.8.8).
(Bhagavad-Gita-----3:9-----purport).

Out of loving ecstasy for Kṛṣṇa, his friend, Arjuna is offering his respects from all sides. He is accepting that He is the master of all potencies and all prowess and far superior to all the great warriors assembled on the battlefield. It is said in the Viṣṇu Purāṇa (1.9.69):
yo 'yaṁ tavāgato deva
samīpaṁ devatā-gaṇaḥ
sa tvam eva jagat-sraṣṭā
yataḥ sarva-gato bhavān
"Whoever comes before You, even if he be a demigod, is created by You, O Supreme Personality of Godhead."
(Bhagavad-Gita-----11:40-----purport).

In the Vedic literature (Ṛg Veda 9.46.4) the words gobhiḥ prīṇita-matsaram indicate that one who, being fully satisfied by milk, is desirous of killing the cow is in the grossest ignorance. There is also a prayer in the Vedic literature that states:
namo brahmaṇya-devāya
go-brāhmaṇa-hitāya ca
jagad-dhitāya kṛṣṇāya
govindāya namo namaḥ
"My Lord, You are the well-wisher of the cows and the brāhmaṇas, and You are the well-wisher of the entire human society and world." (Viṣṇu Purāṇa 1.19.65) The purport is that special mention is given in that prayer for the protection of the cows and the brāhmaṇas. Brāhmaṇas are the symbol of spiritual education, and cows are the symbol of the most valuable food; these two living creatures, the brāhmaṇas and the cows, must be given all protection—that is real advancement of civilization.
(Bhagavad-Gita-----14:16-----purport).

"Brahman, being full of opulences, is understood to have manifold energies, and all these energies are classified under three headings under the authority of Viṣṇu Purāṇa (6.7.60), which says that the transcendental energies of Lord Viṣṇu are primarily three. His spiritual energy and the energy of the living entities are classified as superior energy, whereas the material energy is an inferior one which is sprouted out of ignorance.
(Srimad Bhagavatam-----introduction).

The important point in this verse is how it was possible that Arjuna could be defeated by a gang of ignoble cowherd men and how such mundane cowherd men could touch the bodies of the wives of Lord Kṛṣṇa, who were under the protection of Arjuna. Śrīla Viśvanātha Cakravartī Ṭhākura has justified the contradiction by research in the Viṣṇu Purāṇaand Brahma Purāṇa. In these Purāṇas it is said that once the fair denizens of heaven pleased Aṣṭāvakra Muni by their service and were blessed by the muni to have the Supreme Lord as their husband. Aṣṭāvakra Muni was curved in eight joints of his body, and thus he used to move in a peculiar curved manner. The daughters of the demigods could not check their laughter upon seeing the movements of the muni, and the muni, being angry at them, cursed them that they would be kidnapped by rogues, even if they would get the Lord as their husband. Later on, the girls again satisfied the muni by their prayers, and the muni blessed them that they would regain their husband even after being robbed by the rogues. So, in order to keep the words of the great muni, the Lord Himself kidnapped His wives from the protection of Arjuna, otherwise they would have at once vanished from the scene as soon as they were touched by the rogues.
(Srimad Bhagavatam-----1:15:20-----purport).

In the Viṣṇu Purāṇa (1.22.52) it is said that as fire expands its rays and heat from one place, similarly the Supreme Spirit, the Personality of Godhead, expands Himself by His manifold energy everywhere and anywhere.
(Srimad Bhagavatam-----2:1:24-----purport).

In the Viṣṇu Purāṇa, as well as in the Mahābhārata, both Kṛṣṇa and Baladeva are mentioned as having beautiful black hair, even in Their advanced age. The Lord is called anupalakṣya-mārgaḥ or, in still more technical Vedic terms, avāṅ-manasā gocaraḥ: one who is never to be seen or realized by the limited sense perception of the people in general. In the Bhagavad-gītā (7.25) it is said by the Lord, nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ. In other words, He reserves the right of not being exposed to anyone and everyone. Only the bona fide devotees can know Him by His specific symptoms, and out of many, many such symptoms, one symptom is mentioned here in this verse, that the Lord is sita-kṛṣṇa-keśaḥ, or one who is observed always with beautiful black hair. Both Lord Kṛṣṇa and Lord Baladeva have such hair on Their heads, and thus even in advanced age They appeared like young boys sixteen years old. That is the particular symptom of the Personality of Godhead. In the Brahma-saṁhitā it is stated that although He is the oldest personality among all living entities, He always looks like a new, youthful boy. That is the characteristic of a spiritual body.
(Srimad Bhagavatam-----2:7:26-----purport).

In the Viṣṇu Purāṇa it is written:
sa hānis tan mahac chidraṁ
sa mohaḥ sa ca vibhramaḥ
yan-muhūrtaṁ kṣaṇaṁ vāpi
vāsudevaṁ na cintayet
"If even for a moment remembrance of Vāsudeva, the Supreme Personality of Godhead, is missed, that is the greatest loss, that is the greatest illusion, and that is the greatest anomaly."
(Srimad Bhagavatam-----2:9:36-----purport).

The jīvas, the living entities, are mentioned in the Bhagavad-gītā as the Lord's superior nature, or parā prakṛti, and so also it is mentioned in the Viṣṇu Purāṇa. Therefore the living entities are never the puruṣas, or the factual enjoyers. As such, the spirit of enjoyment by the living entity in the material world is false.
(Srimad Bhagavatam-----2:10:12-----purport).

Lord Kṛṣṇa is detached from the variegatedness of the inferior nature, but He is in eternal, blissful enjoyment of the spiritual nature, or His internal potency. One who has a poor fund of knowledge cannot understand this distinction between the external and internal potencies. In Bhagavad-gītā, the internal potency is described as the parā prakṛti. In theViṣṇu Purāṇa also, the internal potency of Viṣṇu is described as parā śakti. The Lord is never detached from the association of parā śakti.
(Srimad Bhagavatam-----3:3:20-----purport).

In the Viṣṇu Purāṇa the six opulences of the Lord are stated to be nondifferent from Him. The opulences of transcendental knowledge, strength, opulence, potency, beauty and renunciation are all identical with the Personality of Godhead. When He personally displays such opulences in the material world, they have no connection with the modes of material nature.
(Srimad Bhagavatam-----3:7:2-----purport).

The consciousness of the living being is always present and never changes under any circumstances, as above mentioned. When a living man moves from one place to another, he is conscious that he has changed his position. He is always present in the past, present and future, like electricity. One can remember incidents from his past and can conjecture about his future also on the basis of past experience. He never forgets his personal identity, even though he is placed in awkward circumstances. How then can the living entity become forgetful of his real identity as pure spirit soul and identify with matter unless influenced by something beyond himself? The conclusion is that the living entity is influenced by the avidyā potency, as confirmed in both the Viṣṇu Purāṇa and the beginning of Śrīmad-Bhāgavatam. The living entity is mentioned in Bhagavad-gītā (7.5) as parā prakṛti, and in the Viṣṇu Purāṇa he is mentioned as the parā śakti. He is part and parcel of the Supreme Lord as potency and not as the potent. The potent can exhibit many potencies, but the potency cannot equal the potent at any stage.
(Srimad Bhagavatam-----3:7:5-----purport).

According to Viṣṇu Purāṇa, Bhagavad-gītā and all other Vedic literatures, the living entities are generated from the taṭasthā energy of the Lord, and thus they are always the energy of the Lord and are not the energetic. The living entities are like the sun's rays. Although, as explained above, there is no qualitative difference between the sun and its rays, the sun's rays are sometimes overpowered by another energy of the sun, namely by clouds or by snowfall. Similarly, although the living entities are qualitatively one with the superior energy of the Lord, they have the tendency to be overpowered by the inferior, material energy.
(Srimad Bhagavatam-----3:7:9-----purport).

In the Viṣṇu Purāṇa, kāla-śakti is mentioned as avidyā. The symptom of the influence of the kāla-śakti is that one has to work in the material world for fruitive results.
(Srimad Bhagavatam-----3:8:12-----purport).

The duration of life of a Manu comprises seventy-one sets of four millenniums, as described in the Viṣṇu Purāṇa. The duration of life of one Manu is about 852,000 years in the calculation of the demigods, or, in the calculation of human beings, 306,720,000 years.
(Srimad Bhagavatam-----3:11:12-----purport).

In the Viṣṇu Purāṇa (3.8.9) it is stated:
varṇāśramācāravatā
puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā
nānyat tat-toṣa-kāraṇam
(CC.2:8:58)
"One can worship the Supreme Personality of Godhead, Viṣṇu, by proper discharge of the principles of varṇa and āśrama. There is no alternative to pacifying the Lord by execution of the principles of the varṇāśrama system."
Viṣṇu worship is the ultimate aim of human life. Those who take the license of married life for sense enjoyment must also take the responsibility to satisfy the Supreme Personality of Godhead, Viṣṇu, and the first stepping-stone is the varṇāśrama-dharma system.
(Srimad Bhagavatam-----3:13:11-----purport).

The material world, which is moving under the spell of the three modes of nature, is also a manifestation of His energy. parāsya śaktir vividhaiva śrūyate: everything that we see is an interaction of His energies (Śvetāśvatara Upaniṣad 6.8 (Cc. Madhya 13.65, purport)). parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat. This is the version of the Viṣṇu Purāṇa. We can understand that whatever we see is an interaction of the three modes of material nature, but actually it is all an interaction of the Lord's energy.
(Srimad Bhagavatam-----3:24:33-----purport).

It is stated in the Viṣṇu Purāṇa that whatever we find, anywhere and everywhere, is the distribution of the energy of the Supreme Lord. In Bhagavad-gītā also it is confirmed that the Lord is all-pervading and exists everywhere by His two kinds of energy, one spiritual and the other material. Both the spiritual and material energies are spread everywhere, and that is the proof of the existence of the Supreme Personality of Godhead.
(Srimad Bhagavatam-----3:26:3-----purport).

According to the Vedic version there is no existence beyond Brahman. Sarvaṁ khalv idaṁ brahma (Chāndogya Upaniṣad 3.14.1). It is stated also in the Viṣṇu Purāṇathat whatever we see is parasya brahmaṇaḥ śaktiḥ; everything is an expansion of the energy of the Supreme Absolute Truth, Brahman. When Brahman is mixed with the three qualities goodness, passion and ignorance, there results the material expansion, which is sometimes called saguṇa Brahman and which consists of these twenty-five elements.
(Srimad Bhagavatam-----3:26:15-----purport).

It is described in the Viṣṇu Purāṇa that the living entities belong to the spiritual nature. The potency of the Supreme Lord is spiritual, and the living entities, although they are called marginal potency, are also spiritual.
(Srimad Bhagavatam-----3:26:19-----purport).