Oṁ tad viṣṇoḥ paramaṁ padam (Ṛg Veda 1.22.20). So one has to worship Viṣṇu. That is Vaiṣṇava. Viṣṇur asya devatā iti vaiṣṇavaḥ. Vaiṣṇava means that he's not worshiper of any other demigods. There is no question of disrespect for any other demigods. But śaraṇaṁ śaraṇyam. But to take shelter of and to worship is recommended to the Supreme Lord—mām ekam—not everyone. We can show our respectful obeisances even to the ant, but worshipable Deity, or God, is Kṛṣṇa, or Viṣṇu, viṣṇu-tattva. There are many forms of Viṣṇu-tattva. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (BS 5.39). He's expanded in many forms: Rāma, Nṛsiṁha, Varāha . . . There are so many incarnation of viṣṇu-tattva. They're all one. Advaitam acyutam anādi ananta-rūpam (BS 5.33). So viṣṇu-tattva, worshipable, or kṛṣṇa-tattva, worshipable. And to pin our staunch faith in Viṣṇu, we should discuss about viṣṇu-tattva. And not viṣṇu-tattva . . . That is called siddhānta. Siddhānta boliyā citte nā kara alasa: "Don't be lazy to discuss about siddhānta." Ihā haite kṛṣṇe lāge sudṛḍha mānasa: "The more you discuss the thesis—not thesis; the factual presentation of viṣṇu-tattva, māyā, and jīva-tattva, śakti-tattva—then it will be clear what is Kṛṣṇa." Kṛṣṇa is the origin of everything. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). We should try to understand this fact, that Kṛṣṇa is the origin of everything. And if we take to Kṛṣṇa consciousness . . . Kṛṣṇe bhakti kaile sarva-karma kṛta haya (CC Madhya 22.62). If you become Kṛṣṇa conscious, then your all other duties automatically . . . The same example as we have given: if you pour water on the root of the tree, then all other duties are automatically done. There is no question of separate attempt—philanthropy, philosophy and nationalism, this "ism," that "ism." We have discovered so many things and diversion of the real duty. That we shall have to concentrate. That is siddhānta.
- siddhānta boliyā citte nā kara alasa
- iha haite kṛṣṇe lāge sudṛḍha mānasa
- (CC Adi 2.117)
We become more and more faithful to Kṛṣṇa by understanding the siddhānta.
So māyāvādī-bhāṣya śunile haya sarva . . . (CC Madhya 6.169). For kaniṣṭha-adhikārī, to avoid this Māyāvādī philosophy, that "Everyone is God. I am God. You are God . . ." This is atheism. It is cheating atheism. One class of atheism is śūnyavādī: "There is no God." That we can understand, that he is atheist. "There is no God." He publicly declares, "We don't believe in God." But the Māyāvādīs are dangerous because they say that there is God, but without any form—no head, no leg. If you make "no, no, no," then where is the . . .? It becomes zero, ultimately. Go on making "no, no"—"No head, no tail, no hand, no . . ." So what remains? So this is another trick for saying there is no God. Therefore Caitanya Mahāprabhu has said that this class, who gives the negative definition of God—"Not this, not this, not this, not this"—the Māyāvādī, Māyā . . . They say, "Not this. This is māyā." So this Māyāvādī, they are greater atheist.