CHAPTER 84 — नम्रतायाः स्वभावः | Nature of Yielding

उत्तमो जनो जलवद् भवति, यद् अनायासेन प्रवहति सर्व-वस्तूनि च पोषयति। जलं जना यानि अवज्ञायन्ति तानि निम्न-स्थानानि सन्तुष्टम्। तस्मात् तद् महामार्गवद्॥१॥

uttamo jano jalavad bhavati, yad anāyāsena pravahati sarva-vastūni ca poṣayati। jalaṃ janā yāni avajñāyanti tāni nimna-sthānāni santuṣṭam। tasmāt tad mahāmārgavad॥1॥

The supreme person is like water, which flows without effort and nourishes all things. Water is content with the low places that people despise. Thus, it is like theWAY.

वासे विनम्रो भव। चिन्तने सरलम् अन्विष्य। संघर्षे न्याय्य उदारश्च भव। शासने नियन्तुं मा प्रयतस्व, अधिकारवादं च परिहर। कर्मणि तव कर्म आनन्दय। कुटुम्ब-जीवने सर्वथा उपस्थितो भव। जीवने स्व-सर्व-सत्तां देहि, बदले च किञ्चिद् न अपेक्षस्व॥२॥

vāse vinamro bhava। cintane saralam anviṣya। saṅgharṣe nyāyya udāraśca bhava। śāsane niyantuṃ mā prayatasva, adhikāravādaṃ ca parihara। karmaṇi tava karma ānandaya। kuṭumba-jīvane sarvathā upasthito bhava। jīvane sva-sarva-sattāṃ dehi, badale ca kiñcid na apekṣasva॥2॥

In dwelling, live humbly. In thinking, seek the simple. In conflict, be fair and generous. In governing, do not try to control and avoid authoritarianism. In work, enjoy what you do. In family life, be completely present. In living life, give your whole being and expect nothing in return.

यदा त्वं केवलं स्वयं भवितुं सन्तुष्टः, न तुलनां न च प्रतिस्पर्धां कुर्वन्, तदा ये जना मूल्यवन्तस् ते त्वां सम्मानयिष्यन्ति॥३॥

yadā tvaṃ kevalaṃ svayaṃ bhavituṃ santuṣṭaḥ, na tulanāṃ na ca pratispardhāṃ kurvan, tadā ye janā mūlyavantas te tvāṃ sammānayiṣyanti॥3॥

When you are content to be simply yourself, and not compare or compete, those who matter will respect you.

महामार्गी भस्त्रावद् भवति — रिक्तः, तथापि अनन्त-क्षमः। यद् यद् अधिकं प्रयुज्यते तद् तद् अधिकं ददाति। वायुवत् सरलो, ऽग्निं प्रोत्साहयति यः सुवर्णं परीक्षते। धूमवद् मलिनः, अग्निम् आलिङ्गन् निर्वापयति। यद् यद् अधिकं तस्मिन् वदसि, तद् तद् अल्पम् अवगच्छसि॥४॥

mahāmārgī bhastrāvad bhavati — riktaḥ, tathāpi ananta-kṣamaḥ। yad yad adhikaṃ prayujyate tad tad adhikaṃ dadāti। vāyuvat saralo, ‘gniṃ protsāhayati yaḥ suvarṇaṃ parīkṣate। dhūmavad malinaḥ, agnim āliṅgan nirvāpayati। yad yad adhikaṃ tasmin vadasi, tad tad alpam avagacchasi॥4॥

The Wayist is like a bellows; hollow yet infinitely capable. The more you use it the more it gives forth. Simple like air, it excites the fire that proofs the gold. Murky like smoke, it extinguishes the fire by embracing it. The more you talk of it the less you understand.

एतस्मात् कारणाद् प्राचीनो गुरुर् एनां कथाम् अकथयत् —

एको जीवो, अति-उन्नतः, पूर्ण-जीवस्य सर्वाणि उदात्त-शक्तीन् लब्धवान्, गर्व-रक्षणं विना। एकदा सः आचार्याम् यिन्म् उपगम्य अब्रवीत् —

“महोदये, अहं महद्-जीव-शक्तीर् लब्धवान्। अहं सर्वासु जीव-कौशल्यासु सम्यक्-शिक्षितः, मयि च किञ्चिद् दोषो न लभ्यते। अतो ऽहं अस्मिन् सृष्टौ सर्वं विजितवान् इति आत्म-रूपेण पुनर्जन्मनो दावां कर्तुम् आगतवान्। मम अधिकारम् अधुना देहि।”

आचार्या यिन् वदति, “हे जीव-शिशो, कथं त्वं किञ्चिद् विजितवान् इति वक्तुं शक्नोषि, यदि तानि सर्वाणि यान् त्वम् अवज्ञायसे तव गुरवो भवन्ति? त्वं स्व-आत्मनो बहूनि अंशान् विजितवान् स्याः, किन्तु महामार्गे सृष्टेर् दुर्बलतमम् अपि आह्वातुं न शक्नोषि।”

गर्व-युक्तो जीवो ऽब्रवीत्, “महोदये, मम भव्य-अमृत-देह-अर्हतायाः प्रमाणाय, यद् यत् सृष्टि-अंशं त्वम् इच्छसि तेन सह युद्धे आत्मानं स्थापयिष्यामि।”

आचार्या यिन् जीवम् अवदत्, “हे प्रिय-शिशो, यदि एषा तव याचना तर्हि, स्व-स्वतन्त्र-इच्छया, तथा अस्तु। यत्नेन तव युद्धं वृणीष्व, विजेता च भूत्वा मां प्रति आगच्छ।”

गर्व-युक्तो जीवो यत्नेन एनं विषयम् अनुचिन्तितवान्; आत्मानं चतुरम् इति मन्यमानः, सः महामार्गस्य भूमौ दुर्बलतम-अंशेन सह युद्ध-घोषणां कर्तुं निश्चितवान्। “जलात् किमपि न दुर्बलतरम्,” इति सः आत्मानम् अब्रवीत्। अतो सः प्राच्यां जलस्य महा-स्रोतसं प्रति प्रस्थितः, यत्र हिम-शिखरा द्रवीभवन्ति, स्पष्ट-जीवद-नदी च गिरेर् उपरि नीचैः उपत्यकां प्रति प्रवहति। सो जल-निर्झरेण सह स्व-युद्धाय सिद्धम् अकरोत्।

कस्मिंश्चित् काले, आचार्यो याङ् पृच्छति, “प्रिये, अस्माकं तरुण-शिष्यस्य निर्झरेण सह युद्धं कथं सञ्चलति? साह्यं तस्मै प्रेषयाम वा? कदाचित् पादेन ताडनम् अपि?”

आचार्या यिन् वदति, “प्रिय-महोदय, सहस्र-वर्षाणि कतिचिद् एव अतीतानि यदा एष शिशुर् युद्धम् आरब्धवान्। अद्यापि, सः निर्झरस्य अधो रौद्र-कर्म कुर्वन् तिष्ठति — खड्ग-कृपाणैः, मानस-शक्तिभिः, गोलकैः, युद्ध-कलाभिश्च जलं हनन्। महामार्गम् एव अनुसरेद् यदि सः, आत्म-स्वर्गं प्रति बहु-कालं पूर्वम् उत्क्रान्तः स्यात्। तथापि सः अद्यापि हन्ति, स्व-अहंकारेण सह च युद्धं कुर्वन्।”

“मध्ये काले, यद् जलं सः युद्धति तद् जीवनं पोषयति — पक्षिणः समीपे नीडं कुर्वन्ति, हरिणाः पातुम् आगच्छन्ति, वनानि उद्भवन्ति लीयन्ते च। भक्ता ध्यानाय आगच्छन्ति, स्पष्ट-जले दिव्यं च पश्यन्ति। पर्यटका दूराद् आगच्छन्ति, बालकाश्च योद्धुर् उत्कट-युद्धेषु आमोदं शिक्षां च लभन्ते। मेघा निर्मीयन्ते, वृष्टिं हिमं च गिरि-शिखरेभ्यः प्रेषयन्ति, ग्रामाश्च स्व-सस्यानि पोषयन्ति, स्व-बालकान् च संवर्धयन्ति।”

“शिशुम् अधिक-सहस्र-वर्षेषु युद्ध-कर्तुम् अनुमन्यस्व। कदाचित् तदा, तस्य अहंकारो निर्वासितो भविष्यति, सो ऽपि नम्रतायाश्च शक्तिम् अन्वेष्यिष्यति — येन निर्झरस् तं पराजयते। यदा सः तां प्राप्नोति, ज्ञास्यति च कथं महामार्गं परिहर्तुं न शक्यते।"॥५॥

etasmāt kāraṇād prācīno gurur enāṃ kathām akathayat —

eko jīvo, ati-unnataḥ, pūrṇa-jīvasya sarvāṇi udātta-śaktīn labdhavān, garva-rakṣaṇaṃ vinā। ekadā saḥ ācāryām yinm upagamya abravīt —

“mahodaye, ahaṃ mahad-jīva-śaktīr labdhavān। ahaṃ sarvāsu jīva-kauśalyāsu samyak-śikṣitaḥ, mayi ca kiñcid doṣo na labhyate। ato ‘haṃ asmin sṛṣṭau sarvaṃ vijitavān iti ātma-rūpeṇa punarjanmano dāvāṃ kartum āgatavān। mama adhikāram adhunā dehi।”

ācāryā yin vadati, “he jīva-śiśo, kathaṃ tvaṃ kiñcid vijitavān iti vaktuṃ śaknoṣi, yadi tāni sarvāṇi yān tvam avajñāyase tava guravo bhavanti? tvaṃ sva-ātmano bahūni aṃśān vijitavān syāḥ, kintu mahāmārge sṛṣṭer durbalatamam api āhvātuṃ na śaknoṣi।”

garva-yukto jīvo ‘bravīt, “mahodaye, mama bhavya-amṛta-deha-arhatāyāḥ pramāṇāya, yad yat sṛṣṭi-aṃśaṃ tvam icchasi tena saha yuddhe ātmānaṃ sthāpayiṣyāmi।”

ācāryā yin jīvam avadat, “he priya-śiśo, yadi eṣā tava yācanā tarhi, sva-svatantra-icchayā, tathā astu। yatnena tava yuddhaṃ vṛṇīṣva, vijetā ca bhūtvā māṃ prati āgaccha।”

garva-yukto jīvo yatnena enaṃ viṣayam anucintitavān; ātmānaṃ caturam iti manyamānaḥ, saḥ mahāmārgasya bhūmau durbalatama-aṃśena saha yuddha-ghoṣaṇāṃ kartuṃ niścitavān। “jalāt kimapi na durbalataram,” iti saḥ ātmānam abravīt। ato saḥ prācyāṃ jalasya mahā-srotasaṃ prati prasthitaḥ, yatra hima-śikharā dravībhavanti, spaṣṭa-jīvada-nadī ca girer upari nīcaiḥ upatyakāṃ prati pravahati। so jala-nirjhareṇa saha sva-yuddhāya siddham akarot।

kasmiṃścit kāle, ācāryo yāṅ pṛcchati, “priye, asmākaṃ taruṇa-śiṣyasya nirjhareṇa saha yuddhaṃ kathaṃ sañcalati? sāhyaṃ tasmai preṣayāma vā? kadācit pādena tāḍanam api?”

ācāryā yin vadati, “priya-mahodaya, sahasra-varṣāṇi katicid eva atītāni yadā eṣa śiśur yuddham ārabdhavān। adyāpi, saḥ nirjharasya adho raudra-karma kurvan tiṣṭhati — khaḍga-kṛpāṇaiḥ, mānasa-śaktibhiḥ, golakaiḥ, yuddha-kalābhiśca jalaṃ hanan। mahāmārgam eva anusared yadi saḥ, ātma-svargaṃ prati bahu-kālaṃ pūrvam utkrāntaḥ syāt। tathāpi saḥ adyāpi hanti, sva-ahaṅkāreṇa saha ca yuddhaṃ kurvan।”

“madhye kāle, yad jalaṃ saḥ yuddhati tad jīvanaṃ poṣayati — pakṣiṇaḥ samīpe nīḍaṃ kurvanti, hariṇāḥ pātum āgacchanti, vanāni udbhavanti līyante ca। bhaktā dhyānāya āgacchanti, spaṣṭa-jale divyaṃ ca paśyanti। paryaṭakā dūrād āgacchanti, bālakāśca yoddhur utkaṭa-yuddheṣu āmodaṃ śikṣāṃ ca labhante। meghā nirmīyante, vṛṣṭiṃ himaṃ ca giri-śikharebhyaḥ preṣayanti, grāmāśca sva-sasyāni poṣayanti, sva-bālakān ca saṃvardhayanti।”

“śiśum adhika-sahasra-varṣeṣu yuddha-kartum anumanyasva। kadācit tadā, tasya ahaṅkāro nirvāsito bhaviṣyati, so ‘pi namratāyāśca śaktim anveṣyiṣyati — yena nirjharas taṃ parājayate। yadā saḥ tāṃ prāpnoti, jñāsyati ca kathaṃ mahāmārgaṃ pariharttuṃ na śakyate।"॥5॥

That is why the ancient teacher once told this story:

A soul, very advanced, gained all the noble powers of a completed soul except to guard against arrogance. One day it approached Master Yin and said,

“Master, I have gained great soul powers. I am highly trained in all the skills of soul, and no fault can be found in me. Therefore, I have come to claim rebirth as a spirit because the things of this creation I have all conquered. Give me now what is my due.”

Master Yin said, “Soul-child, how can you say you have conquered anything if all those things you look down upon are your teachers? You may have conquered many aspects of yourself, but you cannot challenge even the weakest of creation in theWAY.”

The arrogant soul said, “Madam, to prove my worth of the splendid immortal body, I shall set myself in battle against whichever element of creation you will.”

Master Yin said to the soul, “My dear child, if that is your request then, by your own free will, so be it. Pick your battle carefully, and return to me once you are victorious.”

The arrogant soul carefully thought about it; thinking itself smart, it decided to declare battle against the weakest element of theWAY on Earth. “Nothing as weak as water,” it said to itself. Therefore, it set out to the great source of water in the East, where the snowcaps melt and a clear life-giving river flows over the mountain into the valley below. It prepared for its battle against the waterfall.

After some time, Master Yang asked, “Dearone, how is your young student doing with his battle against the waterfall, should we send assistance to him? Perhaps a kick in the butt?”

Master Yin said, “Dear Sir, it has been but a few thousand years since that child started its battle. Still today, he is raging under the falls; hacking away at the water with swords and knives, mental powers, bullets and martial arts. He could have evolved to spirit-heaven a long time ago if only he followed theWAY. Yet, he is still hacking away and doing battle with his ego.”

“In the meantime, the water that he battles is nourishing life — birds come to nest nearby, deer come to drink, and forests come and go. Devotees come to meditate and see the Divine in the clear water, tourists come from far, and children find merriment and lessons in the warrior’s passionate battles. Clouds are formed; sending rain and snow to the mountaintops, and villages nourish their crops and raise their children.”

“Let the child do battle for a few thousand years more. Perhaps then, his ego will deflate, and he too will seek the power of yielding and humility, which the waterfall uses to defeat him. Once he gains that, he will know why one cannot skirt theWAY.”

व्याकरण टिप्पणियां | Grammatical Notes

Chapter Title and Core Concept:

The Water Verse (Verse 1):

The Seven Domains of Living (Verse 2):

The Bellows Image (Verse 4):

The Teaching Story (Verse 5):

The story is the chapter’s central pedagogical move, and the Sanskrit preserves its narrative structure with several key choices:

The Echo Structure Across Chapters:

The chapter draws together several established corpus threads:

The Sanskrit of Chapter 84 carries the corpus’s most sustained Daodejing engagement — water, bellows, ancient warriors, the yielding power — alongside one of the corpus’s most pedagogically effective teaching stories. The waterfall as defeating force, the despised water as the sustainer of bird and deer and child and village, the sahasra-varṣa (thousand-year) timescale of the soul’s futile battle — all these together teach the namratā-svabhāva (nature of yielding) by demonstration rather than description. And the closing teaching — mahāmārgaṃ pariharttuṃ na śakyate, theWAY cannot be skirted — gives the chapter its central diagnostic: every attempt to flank theWAY is itself a confession that one has not yet understood what theWAY is.

Colophon: This translation represents the collaborative restoration work of the Wayist collective Salvar Dàosenglu, based on the ancient mahāmārga teaching tradition, rendered into contemporary English and restored to classical Sanskrit for posterity.

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