So the boy is satisfied that, "I am not going to school. This gentleman is very nice. I didn't want to go to school, and he says: 'Yes, don't go to school.' " But "You sit down here. What is this?" "This is cow." "And what is this?" "This is cow's leg." "What is this?" "One leg, two leg." That means he is being educated, but he does not know. He says that, "Ah . . ."
So Lord Buddha's philosophy is like that. The atheistic people, they are against God, "Yes, there is no God. But you take this philosophy, ahiṁsā. Don't kill animals." That means if they stop animal-killing, then one day they will be able to understand what is God. Some day.
Because so long one is accustomed to kill animals, he will never be able to understand what is God. That is Buddha philosophy. He situated the atheistic people on the line of understanding God.
So this is, in one way, cheating. But this cheating is not cheating. Just like father or guardian sometimes cheats the young boy. That is not cheating; that is for his good. But actually, if you take the, I mean to say, behavior, it is something like cheating.
So the Māyāvāda philosophy . . . this Buddha philosophy is also another Māyāvāda philosophy. Both of them are, on the face value, atheistic, denying the existence of God.
One is saying: "There is no God"; another is saying: "It is impersonal," in this way. But our philosophy is neither atheistic nor impersonal. It is directly person. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). Directly we say: "There is no . . ."
Kṛṣṇa, in the Bhagavad-gītā, says, mattaḥ parataraṁ nāsti: "There is nobody greater than Me." If God is great, how anybody can be greater than Him? It is right. Eh? Nānyat parataraṁ nāsti: "There is nothing more greater than Me." Ahaṁ sarvasya prabhavaḥ (BG 10.8), "I am the origin of everything." Vedānta-sūtra says: "Brahman, or the Supreme Absolute Truth, is the source of everything." And here is the direct answer by Kṛṣṇa, ahaṁ sarvasya prabhavaḥ: "I am the source of everything."
So we follow this philosophy. Kṛṣṇa consciousness movement means we directly take Bhagavad-gītā as the evidence of existence of God. And if you want to know God, you cannot know God by speculation. He is so great, He is so unlimited, and we have got limited senses, limited capacity. It is not possible. Simply we can understand God by the mercy of God.
So here is the mercy of God, Kṛṣṇa, He Himself speaking about Himself. You learn God. God is speaking about Himself. You haven't got to speculate. And He, by His pastimes, by His activities, He . . .
(aside) What is that sound coming? That car? Oh.
By His activities, He proved Himself that He is complete God, from His childhood. So Bhāgavata says . . . Caitanya Mahāprabhu says that, "Don't be situated in the speculative method, that you are God, you are something—'There is no God,' or 'I am God, this God, that God.'
Give up this habit kindly. Give up this nonsense habit." There is God, and you are not God. You are God partially, part and parcel, just like I have explained. So we have to give up this nonsense habit. Jñāne prayāsam udapāsya. Udapāsya means give up.