So there cannot be any question of impersonalism. Because by studying the sample living entity, you can understand the chief living entity. Kṛṣṇa is the chief living entity, supreme living entity. So we are samples. Whatever propensities we have got, Kṛṣṇa has also got. But we have got in a limited proportion; Kṛṣṇa has got unlimited proportion. The . . .
Take the same example, the loving propensity, yupat . . . yuvatīnāṁ yathā yuna, this is natural. But we may finish . . . because it is perverted, we may finish these loving propensities within time and space. But Kṛṣṇa's loving propensity is not finished within time and space. It is eternal. That is the difference between Kṛṣṇa and ourself.
So if we actually study Kṛṣṇa . . . the Bhagavad-gītā is the Kṛṣṇa science, and it is further explained in the Śrīmad-Bhāgavatam. So the Bhāga . . . Bhāgava . . . Śrīmad-Bhāgavatam is explaining in tattva, in fact, in truth, what is Kṛṣṇa. So if we learn Kṛṣṇa, if we understand Kṛṣṇa, then our life is fulfilled. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). So this is our only business. Try to understand what is Kṛṣṇa, what is Bhagavān. Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati (Muṇḍaka Upaniṣad 1.3).
If you simply try to understand Kṛṣṇa through authorities, through Kṛṣṇa, through ācāryas, not mental concoction, manufacturing something . . . Kṛṣṇa should be understood through the authorities. Kṛṣṇa's love affair with Rādhārāṇī should be understood through the authorities. Not that because we see Kṛṣṇa is just like a young boy, Rādhārāṇī is young girl, if we see here, it is very nice . . . of course, it is very nice, but if we do not try to understand Kṛṣṇa through the authorities, we shall be misled.
Therefore in the beginning one should not try to understand the loving affairs of Kṛṣṇa with the gopīs. Then . . . because it appears like ordinary dealings. But if we do not go through the authorities, we shall take Kṛṣṇa as ordinary boy or man, as it is warned in the Bhagavad-gītā, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11).
Because He's acting just like a young boy, if we do not try to understand tattvataḥ, vadanti tat tattva-vidas tattvam (SB 1.2.11), in fact, in truth, through the authorities . . . because here it is: vadanti tat tattva-vidas tattvam. Tattva-vit. Yei kṛṣṇa-tattva-vettā sei guru haya (CC Madhya 8.128). So guru means kṛṣṇa-tattva-vit, one who knows about Kṛṣṇa.
So Caitanya Mahāprabhu, He explains about Kṛṣṇa. Kṛṣṇa explains about Himself. The Gosvāmīs, ṣaḍ-gosvāmīs, they are explaining about Kṛṣṇa. And in their paramparā system, the ācāryas, they are also explaining Kṛṣṇa. So if we do not go through these tattva-vits, then we'll misunderstand Kṛṣṇa.