By: C.S. Dinesh
Lord Krishna says in the Bhagavad Gita,7:3 – “Manushyanam sahasreshu kashchid yatati siddhaye/Yatatam api siddhanam kaahchin mam vetti tattvatah.” Lord Sainath made Nana Saheb Chandorkar recite this shloka and interpreted this verse as: Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.
It is an interesting proposition to examine why, among hundreds and thousands of spiritual practitioners, only one can truly attain Self-realization. It could be because many spiritual seekers take on some aspects of social work and hybridize their Vedantic teachings to appeal to a wider audience. Alternatively, they may wish to cast a broader net so that their messages reach millions of people, which, in turn, may increase their followers. Several spiritual masters run 
food programs or homes for the destitute for the benefit of people.
However, self-realized masters like Lord Sainath throughout millennia did not engage in such endeavors involving ‘doer-ship’ or requiring administrative involvement, as these activities could detract from their original focus. Lord Sainath dissuaded Hari Vinayak Sathe when he started ‘Dakshina Bhiksha Samstha’ as a crowdfunding organization at Shirdi. Sathe got into disrepute and had to leave Shirdi unceremoniously. Moreover, engaging in worldly activities can be toxic and addictive, lowering consciousness and pulling individuals into a cycle of negativity with no apparent escape. This is a serious matter.
Adi Shankaracharya stated: Brahman Satya Jagat Mithya – meaning only Brahman is True, and the world is mithya, unreal because it is ephemeral. Spiritually speaking, problems plaguing the world are also transient. They are part of the Tamoguni Srishti – creation primarily influenced by tamas guna, representing inertia, ignorance, darkness, and apathy. Trying to alleviate them is akin to entering a dark cave from which there is no return.
The philosophical backbone of the Bhagavad Gita or Sanatana, Vedanta, does not address how to resolve societal problems such as poverty, education, food security for the poorest, giving of alms, famine prevention, or cures for pestilence. It is a highly specialized area that sublimates all these issues by abjuring them.
Das Ganu Maharaj in ‘Sant Leelamrit’ says that if a true monk or sannyasin is focused on his sadhana or methodical discipline, he can achieve many things through his thought vibrations alone. He need not get his hands dirty by conducting himself in worldly ways, for he has a
higher goal, and all other goals are sublimated to achieve that. “A sannyasin or yogi need not become president of an association or leader of a social or political movement. Sai devotees have now imbibed the missionary spirit of the West and called out that Sai devotees should come out and take part in social and political activities. It is a sad mistake,” he elaborates in his book ‘Sant Leelamrit.’
Quite clearly, in a religious organization, once you are pulled down and start trying to resolve unsolvable problems, you can give up your devotion and spiritual ‘sadhana’ to attain Krishna, which is why he says that only ‘one in a million’ can reach him.
The Theravada Buddhist tradition – one of the oldest religious traditions in the world – also encourages monks to prioritize seeking nirvana for the cessation of suffering. It can be attained only by focusing on meditation and chanting. Helping others can wait.
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