What Is the Use?
shariram surupam tatha va kalatram yashashcharu chitram dhanam merutulyam
manashchenna lagnam guroranghri-padme tatah kim tatah kim tatah kim tatah kim
Even if you have good looks, a beautiful lover, great fame and mountains of money, if you are unable to bow at your teacher’s lotus feet—What is the use? What is the use? What is the use? What is the use?
Thousands of years ago, as a way to encourage his students to realize how precious their lives were, the Buddha invited them to imagine a vast and deep ocean with a golden life preserver floating on its surface. The Buddha then asked, “How rare would it be for a turtle living at the bottom of the ocean to peek her head for a breath through the middle of the golden life preserver just at the right moment?” In unison, the students answered, “Indeed, it would be very rare.”
Life is that rare and precious. It is so rare and precious that we wouldn’t want to waste it. This invitation to not let our lives go to waste is what this verse from the “Guru Ashtakam” is calling for. When chanting this verse, we embrace worldly life and the desires that accompany our human birth: a healthy body, a loving partner, heaps of money to cover our rent or mortgage and do the things we enjoy, a successful career, respect in our social circles, knowledge that is not only book-based but experience-based as well. This prayer gives us the permission to recognize and accept all of that without judgment or harshness, but it also comes with a warning.
If we always keep ourselves busy, acquiring and attaining all that comes and goes without being genuinely open to learn, to practice and to transform ourselves, what is the use of all we have acquired? Without our minds intent on “uplifting the lives of others,” as my dear teacher Sharon Gannon would say, and without allowing ourselves to be overcome with humility, devotion and a feeling of being part of something greater than ourselves—a lineage or a community to cherish and celebrate—then what is the use of all we have attained? What is the use—tatah kim?
We all lead very hectic lives. It can often feel like we are wandering aimlessly without a focus or purpose. The Sanskrit word samsara describes this feeling. It means “same agitation” lifetime after lifetime (sam means “same,” sara “agitation”). It’s a feeling of being stuck at the bottom of the ocean, in the lower realms of existence, not being able to see where we’re going. It is said that humility and devotion are like the two oars of the boat of sadhana (conscious spiritual practice) that takes the student across the ocean of samsara.
Humility requires accepting that everything is in flux, that the things we acquire and attain come and go. Hence, humility allows us to embrace impermanence and to remain open to the inevitability of change. Humility cuts through our resistance and our crazy urge to remain in a protected bubble where we get only what we want, where life unfolds only on our terms. Humility softens us to the point where we can move with fluidity and show up for life and its unpredictability. Humility grants us the openness and courage to move in a direction that feels purposeful.
Moving in a purposeful direction, we inevitably begin to feel a sense of belonging to something greater than ourselves. The English word humility is derived from the Latin humus, which means “earth, ground, soil.” When we place our forehead on the earth, on the floor in front of an altar, at the feet of a teacher, when we bow to the circumstances of our life, we humbly offer something of ourselves and acknowledge our longing “to be”—to be an instrument, to be of use, to be part of a community of men and women who honor the earth, celebrate life and have devoted their lives to practice and share methods that will stop us from wandering aimlessly in search of things that will never feel like enough—the perfect body, the perfect lover, the perfect career, the perfect house, the perfect investment.
A guru is anything that removes (ru in Sanskrit) this common misunderstanding (gu also translates as “misknowing” or “ignorance”). When we devote ourselves to recognizing that our life experiences—the birth of a child, the loss of a job—can clear away our confusion, can be our guru, we become struck by the poignant clarity of how precious and rare the life we share with every sentient being is.
The practices of Yoga are designed to nurture humility by encouraging us to cultivate kindness, compassion, connection and receptivity no matter what is going on in our lives. Through practice, our devotion to all that is guiding us to stay on course and to remain open will naturally arise from within, reinforcing our understanding that a life well lived is a life that puts us in touch with something larger than ourselves and allows us to get out of our own way. This very notion can shatter the limited and fixed view of ourselves, of others and of the world. Such a life is rare and precious. Such a life will indeed never feel wasted.
—Rima Rani Rabbath
- Chanting to any form of the divine can be a way to ignite our devotional fire and recognize our own divinity. Choose a chant that resonates with you personally and allow your voice and that of the students who are singing with you to soften you, to open you further and to bring about clarity.
- While teaching asana, encourage the students to stay with whatever sensations emerge and to observe how discomfort and challenge can be embraced until they move into another asana. Witnessing how things come to an end (including an asana) and accepting that can be a helpful and positive imprinting process.
- Teach navasana (boat pose), in which a softening in the face and an opening in the chest can bring about balance and steadiness.
- Teach kurmasana (tortoise pose) to support the metaphor used by the Buddha, pointing out that we are all like the turtle swimming at the bottom of the ocean and that when we poke our head through the golden life preserver, that’s when we realize that there is a way out of samsara.
- Teach balasana (child’s pose), the ultimate seat of humility and receptivity. An asana where the students can silently call out the name of a teacher while physically and mentally bowing to them.
- In the Jivamukti three-step meditation, you can emphasize how we traditionally sit low to the ground and close to the earth to cultivate humility in the face of all that comes and goes, including the breath.
- You can invite students to experience how the five tenets of the Jivamukti method give rise to humility and devotion in the practitioner and how these qualities are not forced but rather triggered by practice.