Significance of Enemy
Synonyms: Foes, Adversaries, Opponents, Rivals, Foe, Adversary, Rival, Antagonist, Opponent, Nemesis, Combatant, Challenger
In Dutch: Vijand; In Finnish: Vihollinen; In Spanish: Enemigo; In German: Feind; In Malay: Musuh; In Swedish: Fiende; In French: Ennemi; In Italian: Nemico; In Portugese: Inimigo; In Polish: Wróg
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Enemy'
In Buddhism, "Enemy" encompasses forces hindering spiritual growth, opponents, and those who cause harm. It includes adversaries, heretics, and those needing loving-kindness. Overcoming enemies involves taming them, extending metta, and remaining faithful to friends.
From: Jataka tales [English], Volume 1-6
(1) What the friends discerned in the fowler.[1] (2) Those faithful to their friends escape all enemies.[2] (3) Entities in opposition; in the context of the story, the crane represents an adversary to the young man.[3]
From: Patipada (path of practice)
(1) These are subtle and penetrating forces within the heart, such as negative influences and craving, that pose a heavy burden for those who are weak, lazy, and poor at reasoning.[4] (2) Enemies are those who the metta experience extends to, including those who would be enemies and all others, without any apprehension or fear.[5]
From: Visuddhimagga (the pah of purification)
(1) A person who causes harm or has caused harm; the meditation on loving-kindness encourages transforming feelings toward such individuals.[6]
From: Maha Prajnaparamita Sastra
(1) The Bodhisattva offered his flesh, head, eyes, marrow and brain to these people.[7] (2) This is how the Buddha perceived the heretics coming to debate, and he made no movement to turn back, ultimately destroying them.[8]
From: Shurangama Sutra (with commentary) (English)
(1) Enemies, in this context, refer to forces that oppose spiritual progress and need to be tamed by protectors.[9]
From: Hualin International Journal of Buddhist Studies
(1) The practitioner loosens the cord, invokes the name of this person, and cuts the knots one by one, casting them to a different place, until all are exhausted.[10]
Hindu concept of 'Enemy'
In Hinduism, "Enemy" encompasses adversaries, opponents, and those who pose threats. It can be individuals, opposing forces, or even planetary positions representing conflict. Enemies are confronted through various means, including rituals, strategic alliances, and spiritual practices, sometimes even leading to liberation.
From: Garga Samhita (English)
(1) Enemies, or 'ari', are crushed by the person who regularly reads the prayer, gaining strength and ultimately achieving victory over adversaries.[11] (2) The "enemy" represents the opposing force or adversary in a conflict, against whom actions of crushing and projectile attacks are directed, the target of the aggression.[12] (3) This is the adversary who performed actions or deeds against the individual in the text.[13] (4) Krishna and Balarama are considered enemies of the king of the demons.[14] (5) This is the designation given to Jarasandha, who is the target of Lord Balarama's actions.[15]
From: Bhakti-rasamrta-sindhu
(1) In this context, hasya, madhura and bhayanaka-rasas are referred to as enemies, implying an antagonistic relationship with the properties of raudra-rasa.[16] (2) Enemies are those who oppose Krishna, facing his formidable and destructive power, as he transforms into Rudra to vanquish and annihilate them.[17] (3) A target of inflicted pain, resulting in the fame of an effulgent person.[18] (4) Adversarial forces, either personal or conceptual, that can lead to a disturbed state of mind known as 'avega'.[19] (5) Refers to those opposed or in conflict, who experience defeat and its associated aspects, as described by the context.[20]
From: Tiruvaymoli (Thiruvaimozhi): English translation
(1) These individuals are annihilated by Kakuttan's stern bow, which is a testament to his power and effectiveness in battle.[21] (2) These are burned out by Garuda, who is on the banner of the Lord, a symbol of divine power.[22] (3) These are individuals who were caused to feel distress and fright by the sound of a particular instrument, as described in the text.[23]
From: Chaitanya Bhagavata
(1) The commentary indicates that a true devotee sees everyone equally, including these, because they are beyond the conception of mundane enjoyment.[24] (2) This is one of the aspects of life associated with the twelve lagnas, derived from the rising sign or janma-lagna.[25] (3) Enemies are those to whom Krishna awards the pavargas, such as defeat, bondage, fear, and death, but ultimately grants them liberation.[26]
From: Manusmriti with the Commentary of Medhatithi
(1) The 'enemy' refers to the opposing force or kingdom against which a king is in conflict, requiring the king to gather intelligence and strategize to overcome their defenses.[27] (2) Someone who should not be invited at Shraddha, but there is possibility of being fed where one wishes make a friend of them.[28] (3) A powerful king without practicing self-control can be easily subdued by these, showing vulnerability.[29] (4) These are the people employing guiles that one should fathom and understand in their true character, so as to win over their men.[30] (5) This is someone to be regarded in such a way, especially the immediate neighbor or one who helps the neighbor. Also, the immediate neighbor of the king bent on conquest is this.[31]
From: Bharadvaja-srauta-sutra
(1) Opponents or adversaries sought to be countered through the power of the ritual, calling upon divine assistance.[32]
From: Asvalayana-grihya-sutra
(1) The foes who are to be overcome during the ceremony, which is part of the ritual.[33]
From: Gautama Dharmasutra
(1) Food given by an enemy must not be eaten.[34]
From: Mahabharata (English)
(1) It is a force that some may choose to support if the king is perceived as weak or fearful, highlighting the importance of maintaining strength and unity to prevent betrayal.[35] (2) Those who were terrorized by Arjuna, leading to the king conquering the whole earth.[36] (3) The enemy should be treated with fairness and respect, particularly when distressed or unarmed, and deceitful tactics should only be employed if the enemy initiates them, reflecting a balanced approach to warfare.[37] (4) Possessed sure aim and humiliated the warriors in battle, causing them to retire.[38] (5) Enemies are not to be attacked when unprepared, but only after a declaration of hostilities.[39]
From: Yoga Vasistha [English], Volume 1-4
(1) The wise men conquer their enemies and reign in their realms with royalty, enjoying the wealth and customs of their kingdom.[40] (2) The passage says that senses are "enemies", making truth appear as falsehood; the mind is an enemy to itself, and self is an enemy to itself.[41]
From: Garuda Purana
(1) Enemies are the people who can be in the midst of the wearer of a genuine Padmaraga.[42]
From: Ramayana of Valmiki (Shastri)
(1) This refers to the opposing force whose strength the monkey is tasked with discovering, representing a source of conflict and potential danger in the narrative.[43]
From: Harivamsha Purana
(1) This is how Shamvara and his forces view Pradyumna, seeking to kill in order to ruin the Vrishnis and bring happiness to the Daityas.[44]
From: Vishnu Purana
(1) This refers to those who are actively opposed or hostile to someone. Karttavirya obtained victory over these as one of his boons.[45]
From: Hayanaratna: The Jewel of Annual Astrology
(1) These are individuals who may cause distress, quarrels, or danger, particularly when certain planets occupy the twelfth house.[46] (2) This refers to an adversary or opponent, indicating a state of conflict or opposition. It suggests a person or group that is hostile or in competition.[47] (3) These are adversaries, and the munthaha's placement in the tail of Rahu is associated with the misery of danger from enemies, especially when joined to malefics.[48] (4) Those who are in opposition, whose decline or increase is predicted based on the astrological influences during the month, particularly in the sixth house.[49] (5) This term refers to the people who are against you, and the Mercury in the ascendant brings the destruction of enemies.[50]
From: Brihat Samhita
(1) The women will be put into prison by this force if the cry of wild animals is responded to by both wild and country animals, signifying conflict.[51] (2) The king should cause the Standard to be erected for the destruction of these, pointing the tip of the Banner towards their city.[52] (3) If the elephant breaks the middle of its left tusk by striking certain objects, the ruin of the enemy is indicated, suggesting their imminent downfall and defeat in any conflict.[53]
From: Kautilya Arthashastra
(1) The king who is situated anywhere immediately on the circumference of the conqueror’s territory.[54] (2) The text refers to them in the context of war and peace. Actions are taken against them, such as attacking or defending against them.[55] (3) A person who instigates enemies against the king will be burnt alive from head to foot as punishment.[56] (4) A party against whom a king uses poisonous smokes and other mixtures to vitiate war, after ensuring his own army's safety.[57] (5) This term signifies a hostile party or opposing force, indicating a potential threat to the kingdom, which may require diplomatic negotiations, military action, or other strategies to manage the situation.[58]
From: Shukra Niti by Shukracharya
(1) The opposing force or group, which the king and his forces should study and overcome through strategic actions, potentially including the use of deception and trickery.[59]
From: Satapatha-brahmana
(1) The enemies are driven away from the earth by the gods, who first gained the sky and then the aerial expanse, ensuring there is no escape for them.[60] (2) This is chased away by rendering the sacrifice firm under the form of the earth.[61] (3) Those who the gods feared they would fall prey to because the Asura-Rakshas had come in between them.[62] (4) The wicked, spiteful adversary against whom the thunderbolt is raised.[63] (5) Refers to opponents in the ritual context, whose defeat is symbolized through the number five in the invocations.[64]
From: Bharadvaja-srauta-sutra
(1) The Hotri should push back by his mind the dread arising from this with a verse, driving away the dread and turning away their wheels.[65] (2) The text refers to a foe who the speaker hopes to smite and avoid destruction by, with the aid of the sun.[66] (3) The verse related to the blade of grass includes the phrase, 'May my enemy be burnt,' and it also mentions lighting this entity.[67] (4) The enemy is mentioned in the context of the Soma, which has the power to overcome it, and it's a part of the ritual.[68]
From: Ashtavakra Gita
(1) Desire is referred to as 'the enemy' because it leads to suffering and attachment, diverting individuals from achieving liberation.[69]
From: Vivekachudamani
(1) It refers to egoism which needs to be overpowered and not given any respite.[70]
From: Kathasaritsagara (the Ocean of Story)
(1) This word indicates a person or group that opposes or is hostile to another, in this case, the King of Magadha.[71] (2) This term describes Mandaradeva, whom Naravahanadatta resolved to conquer after obtaining the jewels essential to an emperor of the Vidyadharas.[72]
From: Journal of Ayurveda and Integrated Medical Sciences
(1) Danda Dharana, the use of a stick, averts these, gives strength and longevity, and destroys fears, according to the provided text, which also mentions other benefits.[73]
Jain concept of 'Enemy'
In Jainism, "Enemy" can refer to those who unite against righteousness, as illustrated by the enemies who defeated King Bhupala in Bharatakshetra.
From: Trishashti Shalaka Purusha Caritra
(1) The term enemy is used to describe Bibhishana by Indrajit and is the reason why Sugriva and others tremble when Bibhishana approaches, because there is no confidence in an enemy.[74] (2) The narrative describes a group of enemies who united to defeat the king Bhupala in a battle that took place in Bharatakshetra.[75]
The concept of Enemy in local and regional sources
"Enemy" represents diverse conflicts: natural rivalry (snakes), internal struggles (silk raiment), external opposition (individuals/groups), threats to authority (kings), direct confrontation (besieged house), and societal hate (mass gatherings). It signifies a multifaceted concept of opposition and conflict.
From: Triveni Journal
(1) Someone who was at the door, causing a disturbance.[76] (2) The target of hate, which was preached during mass gatherings, becoming part of the order of the day in Pakistan during the tumultuous period.[77] (3) Individuals or groups that oppose the subject, highlighting the conflict faced during his life.[78] (4) The notion of both internal and external enemies, with guidance on how kings should deal with threats to their rule and territory.[79]
From: Bhaktavijaya: Stories of Indian Saints
(1) A term used by offspring to describe their father, justifying their willingness to participate in a plot against him, resulting in his confinement and disposal.[80] (2) The king had intelligence that the army of this group had besieged the house, and a fearful army of this group arrived to arrest the king.[81] (3) This is what Joga comes to see the silk raiment as, because it has caused him to lose his aspiration and hindered his worship.[82]
From: Folklore of the Santal Parganas
(1) The bedstead's legs claimed to protect the sleeper from them and the legs fought off a tiger, leopard, bear, and burglars.[83]
From: Village Folk-tales of Ceylon (Sri Lanka), vol. 1-3
(1) The relationship described between the Cobra and Polanga, illustrating rivalry and conflict among snakes in their natural behavior.[84]
The concept of Enemy in scientific sources
Enemy, in this context, signifies internal problems within a profession. Regional sources identify these issues as a threat, emphasizing the need for professionals to remain watchful and proactive in addressing them.
From: South African Journal of Physiotherapy
(1) This is a reference to the problems that are created within the profession, and professionals should be vigilant about this.[85]
From: International Journal of Environmental Research and Public Health (MDPI)
(1) A person who is actively opposed or hostile to someone, and the speaker claimed to not have any before the assault.[86]
From: Religions Journal (MDPI)
(1) When fighting their enemies, the believers must remain constantly on guard against the temptation to become persecutors themselves, as persecution is worse than killing.[87]
Classical concept of 'Enemy'
From: Aesop's Fables (English translation)
(1) The enemy is the opposing force in the war, representing the danger that the Horse faces when it is ridden into battle by the soldier, resulting in its death.[88] (2) A role assumed by the wild animal towards those who had injured it, indicating its intention to seek revenge and inflict harm upon its aggressors.[89] (3) The Enemy refers to the opposing force in a conflict, who captures the trumpeter and considers him a threat due to his influence.[90] (4) The object of intense hatred, representing a person whose demise is desired even at the brink of mutual destruction, highlighting the depth of animosity.[91] (5) The initial perception of a dangerous animal, which gradually faded as the animal feigned harmlessness, leading to a tragic misjudgment and devastating consequences.[92]
From: The History of Herodotus
(1) Sophanes used an anchor to prevent the enemy from moving him from his place when they came forth out of their ranks, according to one story.[93] (2) The enemy will retire in disorder if a victory is gained with the ships, and the Hellenes would no longer be able to fight with the enemy if the Athenians left.[94] (3) The enemy refers to the opposing forces, with the Lacedaemonians demonstrating skill against the unskilled and turning their backs to lure them.[95] (4) Captives taken in war, some of whom are sacrificed to Ares as part of a ritualistic offering.[96] (5) The term enemy refers to the relationship Crsus established with Cyrus by attacking his land, leading to the conflict and Crsus' capture.[97]
From: The Argonautica (English translation)
(1) If she bear a child beneath her breast, it will not be given up to an enemy, highlighting the importance of protecting the vulnerable and innocent.[98] (2) This is a group against whom action must be taken, whose plight will deter them from further pursuit, shaping strategic decisions.[99]
From: The Liturgy of Funerary Offerings
(1) Enemies are referenced within the formula recited during the presentation, implying that they have been overcome and are now subject to Osiris Unas' power.[100]
From: The Odyssey of Homer (English translation)
(1) The enemy is who Ulysses and his men would surprise with an ambuscade, and Ulysses never gave death so much as a thought.[101]
From: Legends Of The Gods
(1) This refers to male and female dead persons and fiends of every kind dwelling in the water.[102] (2) The enemy is a figure, referred to as Apep, who is the target of spells and attacks, compelled to vomit and retreat due to the might of Horus and other divine forces.[103] (3) This entity has been slaughtered, and the fear of someone has been put into this entity.[104]
From: The Book of Gates
(1) These are beings who are tied to the jackal-headed standards, representing the damned and those subject to being smitten.[105] (2) The enemies of Osiris are under his feet, with the gods and spirits before him, and Osiris puts them under restraint, destroys them, and performs the slaughter of them.[106]
From: Ancient Egypt the Light of the World
(1) He makes a scourge of cords, where Horus, as 'heir of the temple,' wields the whip or flagellum on the enemies of his father.[107] (2) Horus avenges Osiris, striking down adversaries, destroying wrongdoings, and bringing companions of Sut with chains.[108]
From: The Book of the Dead
(1) It refers to those against whom Osiris and Ani are made victorious, highlighting the theme of overcoming adversaries through divine intervention.[109] (2) Enemies are frequently referenced in the text, as both Osiris and the scribe Ani are wished to be victorious over them.[110]
From: Egyptian Magic
(1) Enemies are the adversaries of Osiris, Isis, and Horus, who are overcome through the application of words of power and magical assistance, emphasizing the constant battle between good and evil.[111]
From: Egypt Through The Stereoscope
(1) These groups are identified in inscriptions accompanying the reliefs, detailing where battles took place and how many were killed or taken prisoner.[112]
From: Development of Religion and Thought in Ancient Egypt
(1) The text mentions that the most sinister "enemies" may contrive to deprive the king of sustenance, even lurking in his own body, highlighting potential dangers in the afterlife.[113]