Sri Aurobindo translates Shwetashwatara Upanishad, Chapter Six, Verse 20: “When the sons of men shall fold up ether like a skin and wrap the heavens round them like a garment, then alone without knowledge of the Lord our God shall the misery of the World have an ending.”
The Rishi declares the uselessness of attempting to solve the suffering of the world without attaining knowledge of God. The two choices presented here represent the fruitlessness of action without realisation, for when shall men “fold up ether like a skin and wrap the heavens round them like a garment”? If this is not possible, then attaining release from suffering for all humanity clearly cannot be attained through this direction.
The implication here is that it is only through “knowledge of the Lord our God”, we can see the end of suffering. Clearly humans cannot carry out the alternative tasks listed here to achieve the end of suffering, in the absence of such knowledge.
The Buddhist concept of the Bodhisattva stresses that before anyone can truly help another being, he must himself achieve liberation, not for his own personal salvation, but as a means of communicating that realisation to the rest of the sentient beings in existence. So long as one sentient being remains in bondage, and thereby in suffering, the Bodhisattva pledges not to depart into the realm of bliss or nirvana. Other spiritual teachings have somewhat similar conceptions that moderating the intensity of the suffering, while remaining bound in the cycle of birth and death, does not actually solve the issue. Therefore, the seeker must attain liberation, and then, from a sense of oneness and compassion, turn his focus back to the world and provide knowledge of the path of attainment and the liberation from the bondage of karma.
Knowledge by identity with the Supreme, devotion to the Lord of creation, and compassion in action are the elements of the evolutionary growth curve of humanity, and it is through these means that progress to go beyond suffering can occur. The First Nations people have a saying that the suffering of one is the suffering of all. We are in fact all one, and therefore, as the Bodhisattva has recognised, if any being is mired in suffering, we are not yet free of that suffering ourselves. The liberation of one can be the first step in the liberation of all, as long as it is not done with egoistic intent of fleeing the world, but is part of the larger picture of providing a path and direction for all, eventually, in their own time and in their own way, to walk along and achieve the knowledge, and the freedom, in their own way.
Sri Aurobindo, The Upanishads, Shwetashwatara Upanishad, pp.369-384