How do we understand that Krishna is the cause of all causes?

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understand that Krishna is the cause of all causes, that is anadhiradhir govinda? Yes. Suppose we have a hundred story building. Now we know that each of these stories is say 12 feet.
And then if I go down 12 feet, I go down one story, I go down one story, I go down one story. And from the 100th story, I come to the ground, the first floor. Then we know there has to be a ground floor.
There has to be a ground. If there were no ground, the whole building would have collapsed. So, similarly we see around us, that the objects, whatever we see are temporary.
So, if we look at these objects, each of the things that we see around us is temporary. And that temporary things come from something else, which comes from something else, which comes from something else. Now, if this chain is infinite, if this chain were infinite, then the universe itself would need to have infinite lifespan.
But what science has found is that the universe has a beginning. Through the background cosmic noise and cosmic radiation, through various other observations, scientists are more or less unanimous. The universe had a beginning.
It is not eternal. So, if we have a set of temporary objects, each of which is coming from another, it needs to be founded on something which is not temporary. Z comes from Y, Y comes from X. All of these are finite sets.
So, you could say A has come. But where does A come from? If everything is temporary, then where did that temporary thing come from? It has to have some source which is non-temporary. Otherwise, you would have infinite regression, which would require an infinitely long, infinite universe.
Not infinite, eternal universe. But the universe is not eternal. So, to put another way, even from the point of view of logic, the cause of all causes cannot have a cause.
From the point of view of logic, if something is the cause of everything, it cannot have a cause. Whatever is its cause, that will be the cause of everything. So, if a child reads a novel for the first time and finds that, oh, after reading the novel, the child comes to know there is an author.
The child again opens the book and starts reading through the story. Where is the author? The child may go through the whole book, but the child will not find the author. The author created a timeline, the storyline, the plot, but the author exists outside of the novel.
Similarly, God is the author of existence. He has created the fabric of time and space. He has created the chain of cause and effect, but he exists outside it.
So, to the extent to recognize that the very existence of a book does not, it enables us to infer the existence of the author, but the author is not present in the book. Similarly, if we look at the world, we understand by inferring from the world that there is a cause of all causes. And that cause of all causes is the system of cause and effect that is there in this world.
So, we need to first of all, when we come to a temple and we see God, we see him as a particular image, as a particular person. That is true, but we need to philosophically understand the position of God. So, God exists outside the framework of time and space and he is the, when we understand God philosophically, God is not just a portion of reality.
When we think of God as a temple deity, we think, okay, this is a temple, I will disturb the deity. We may think of God as a portion of reality, but God is not the portion of reality, he is the precondition for reality. Just as nothing in the hundred storey building could exist without the ground floor, without the ground, not the ground floor, without a ground floor.
Similarly, nothing can exist without God. God is the precondition for the existence of anything. And he is outside the chain of cause and effect.
And it is he who sets the chain of cause and effect. Just as an author sets the chain of, set the storyline timeline in a book, but exists outside the book. Does that answer your question?