Just like Devakī got Kṛṣṇa as his (her) son: Mother Yaśodā got God as his (her) son—Śacī-mātā, (s)he also got Caitanya Mahāprabhu as son. So this is better philosophy than to accept God as father. That is especially in the Vaiṣṇava philosophy. Others, the impersonalist, voidist, they have no conception of God.
Voidists—"Ultimately everything is zero," and the impersonalists, "God has no form." Both are the same thing, in a different language. The voidists, they say, "Ultimately there is nothing but zero," and the impersonalist statement that, "Maybe something, but it is not person, it is imperson."
Therefore in the Padma Purāṇa this Buddhist theory, voidism, and the Śaṅkara's theory, impersonalism, they are taken as one and the same. Pracchannaṁ bauddham ucyate. Pracchannaṁ bauddham. The Buddhists, they decline to accept the authority of Vedas, and the Māyāvādī, the impersonalist, they wanted to accept the authority of Vedas, but under the garb of Buddhism.
Therefore Caitanya Mahāprabhu has given His remark, veda nā māniyā bauddha haya ta' nāstika (CC Madhya 6.168). According to Vedic line of thought, anyone who does not accept the authority of Vedas, he is called atheist. Just like the Muhammadans, they also call kafir. One who does not accept the authority of Koran, they call kafir. And the Christians also, they call heathens. So there are different terms.
So according to our Vedic line of thought, anyone who does not accept the Vedic way of life, he is called atheist. Therefore Buddhist, according to Vedāntist, Buddhist are called atheist. Actually Buddha philosophy does not accept God, neither soul. They simply philosophize on the material elements, and they want to finish the material exis . . . dismantle the material elements. Nirvāṇa. So Caitanya Mahāprabhu has remarked that the Buddhists are honest. They frankly say that "We don't accept your Vedas." But the Śaṅkarites, they are cheaters, because they are accepting Vedas, but on the basis of Buddha philosophy. That is cheating.
So there are many conception of God. But here is a conception of God: to accept God as son. That is only in Vaiṣṇava philosophy. Because we are eternal servants of God. That is our philosophy. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). The living entity, his real constitutional position is to serve God. We have several times explained this fact, that the part and parcel of God must be engaged in the service of the Lord.
Just like this finger is part and parcel of my body. Its duty is to serve the body. It has no other duty. The finger cannot go elsewhere and serve something else; it must serve my body. Therefore, it is part and parcel. Similarly, if I am part and parcel of God, then my only duty is to serve God. This is Vaiṣṇava philosophy. So therefore, in Vaiṣṇava philosophy, everything in relationship with God is service.