“All purposes that are served by the small pond can at once be served by the great reservoirs of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.” (Lord Krishna, Bhagavad-gita, 2.46)

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यावानर्थ उदपाने सर्वतः सम्प्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥

yāvān artha uda-pāne
sarvataḥ samplutodake
tāvān sarveṣu vedeṣu
brāhmaṇasya vijānataḥ

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada recommends Krishna consciousness as the solution to the problems of life. As the root cause of the misery man faces is forgetfulness of the Supreme Personality of Godhead, Krishna consciousness addresses that gap. It fills the void, which then pays benefits all the way upstream, downstream, front and back, forwards and backwards.

To the person who is familiar with the religious tradition informally referred to as Hinduism, the solution seems a little too simple. What about worship of the various gods? What about respect to the devas? Where is the attention to vidhi, to the various rituals? What about attention to the important times of the day, the moments of celebration within a lunar cycle, and the important rites of passage involving purification, samskara?

To the person unfamiliar with traditions rooted in the Vedas, the focus on consciousness might appear out of place. What about declaring full surrender? What about professing your faith? What about attendance tied to a specific institution? What about the fear of eternal condemnation? How exactly does consciousness relate to eternal salvation?

The explanation to resolve these apparent contradictions or inconsistencies is there within Bhagavad-gita, in a single verse. There is also the more elaborate description of the inverted banyan tree, whose branches extend downwards and in other directions, with the roots pointed upwards.

श्री-भगवान् उवाच
ऊर्ध्व-मूलम् अधः-शाखम्
अश्वत्थं प्राहुर् अव्ययम्
छन्दांसि यस्य पर्णानि
यस् तं वेद स वेद-वित्

śrī-bhagavān uvāca
ūrdhva-mūlam adhaḥ-śākham
aśvatthaṁ prāhur avyayam
chandāṁsi yasya parṇāni
yas taṁ veda sa veda-vit

“The Blessed Lord said: There is a banyan tree which has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.” (Lord Krishna, Bhagavad-gita, 15.1)

The various leaves on these branches are different departments of knowledge, which have corresponding information within the Vedas. For as many desires as a person can imagine, there is some authorized way to proceed towards fulfillment. Whether it is money, fame, honor, distinction, health, or even physical ascension to a higher realm, there are procedures in place to help turn the potential into a realized gain.

At the same time, this banyan tree is something in illusion. The recommendation from the highest teacher is to cut the tree down with knowledge. Seek instead a permanent situation, a higher realm which has the real version of the tree. Find the place which has the tree standing upright, where the branches and leaves are merely different varieties or flavors of transcendental enjoyment, all tied to the proprietor of the imperishable realm.

There is also the comparison between small ponds and a larger body of water. If a person has access to the entire reservoir of water, the ponds are not so important. If I have one hundred dollars, I do not have to scramble to find one dollar or twenty dollars. If my coupon at the store takes fifty percent off the entire purchase price, I should not worry so much about the coupons that give only a five or ten percent discount.

The proprietor makes the final judgment. The one who is the source of the rules in the first place assesses the impact to behavior, whether someone actually understands the purpose of the smaller ponds or not. We can try to understand this distinction by reviewing how parents are known to treat their children.

We have the premise of two different children asking to borrow the family car. They are just old enough to drive without adult supervision, but they still live at home. They do not own a vehicle themselves, and so they must first ask permission prior to going out for the evening.

1. Strict and to the letter

“You want to borrow the car? Okay, you have to be home by 7 pm, on the dot. No exceptions. I am also noting down the mileage. If you are actually going to where you say you are, there will only be a certain number of miles added. Any more or any less and I will know that you were lying.

“Also, do not eat in the car. Keep it neat and clean. Make sure to fill it back up with gas prior to your return. There is not to be any funny business. My eyes and ears are everywhere; trust me. You don’t want to test me. If you violate any of these rules, it will be the last time you ever set foot in that car.”

2. More relaxed and lenient

“You want to borrow the car? Sure, honey, go right ahead. You know, it might be a little low on gas. Let me go and fill it up for you beforehand. Just in case you want to travel around for a little bit, you will not have to worry. It really is a nice night out, you should try to enjoy.

“As far as what time to return, I defer to your judgment. Don’t feel like you are pressed for time. Whenever it is convenient, you come right home. You might miss dinner, so here is some extra money in case you want to pick up something to eat from outside. Don’t worry about returning any change to us, either. If you need anything from us, at any time, just call and we will be right there.”

…

This is a stark difference in treatment. The one child is basically being treated like a former criminal that has promised to reform. They are out on parole, with no margin for error. The other child might as well be the preferred or favored one. They have complete freedom to do as they wish.

The difference in treatment is due to the difference in knowledge. In the first instance, the child is known to break the rules. They are not as respectful to the wishes of the parents. If they are not explicitly told what to do, they will likely fall on the wrong side. They have a tendency to do the wrong thing.

The second child is knowledgeable, considerate, and applies discretion appropriately. They understand the purpose to the rules applied to the first child. They do not have to be told. If they should happen to violate a rule or two, it is no big deal. They will not deviate from the high standard that they have set.

This comparison is one way to understand the benefit in practicing bhakti-yoga. The principles still matter. The rules still have a positive impact. It is just that the person who understands the purpose of the Vedas already fulfills the necessary requirements of the individual pursuits. They can understand this ultimate purpose by going directly to the source, by worshiping Shri Krishna under the guidance of proper authority.

In Closing:

Always in trouble to land,
Purpose not to understand.

For this child strict oversight needed,
Whereas the other by knowledge preceded.

Such that parents kind and lenient,
Freedom to do as convenient.

One way Krishna consciousness to perceive,
That from one source everything to receive.

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