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Word Occurrence:
enam
Occurrences in: 20 verses
Meaning:
this
BG 2.19
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् |
उभौ तौ न विजानीतो नायं हन्ति न हन्यते || 19||
ya enaṁ vetti hantāraṁ yaśh chainaṁ manyate hatam
ubhau tau na vijānīto nāyaṁ hanti na hanyate
Neither of them is in knowledge—the one who thinks the soul can slay and the one who thinks the soul can be slain. For truly, the soul neither kills nor can it be killed.
BG 2.19
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् |
उभौ तौ न विजानीतो नायं हन्ति न हन्यते || 19||
ya enaṁ vetti hantāraṁ yaśh chainaṁ manyate hatam
ubhau tau na vijānīto nāyaṁ hanti na hanyate
Neither of them is in knowledge—the one who thinks the soul can slay and the one who thinks the soul can be slain. For truly, the soul neither kills nor can it be killed.
BG 2.21
वेदाविनाशिनं नित्यं य एनमजमव्ययम् |
कथं स पुरुष: पार्थ कं घातयति हन्ति कम् || 21||
vedāvināśhinaṁ nityaṁ ya enam ajam avyayam
kathaṁ sa puruṣhaḥ pārtha kaṁ ghātayati hanti kam
O Parth, how can one who knows the soul to be imperishable, eternal, unborn, and immutable kill anyone or cause anyone to kill?
BG 2.23
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावक: |
न चैनं क्लेदयन्त्यापो न शोषयति मारुत: || 23||
nainaṁ chhindanti śhastrāṇi nainaṁ dahati pāvakaḥ
na chainaṁ kledayantyāpo na śhoṣhayati mārutaḥ
Weapons cannot shred the soul, nor can fire burn it. Water cannot wet it, nor can the wind dry it.
BG 2.23
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावक: |
न चैनं क्लेदयन्त्यापो न शोषयति मारुत: || 23||
nainaṁ chhindanti śhastrāṇi nainaṁ dahati pāvakaḥ
na chainaṁ kledayantyāpo na śhoṣhayati mārutaḥ
Weapons cannot shred the soul, nor can fire burn it. Water cannot wet it, nor can the wind dry it.
BG 2.23
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावक: |
न चैनं क्लेदयन्त्यापो न शोषयति मारुत: || 23||
nainaṁ chhindanti śhastrāṇi nainaṁ dahati pāvakaḥ
na chainaṁ kledayantyāpo na śhoṣhayati mārutaḥ
Weapons cannot shred the soul, nor can fire burn it. Water cannot wet it, nor can the wind dry it.
BG 2.25
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते |
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि || 25||
avyakto ’yam achintyo ’yam avikāryo ’yam uchyate
tasmādevaṁ viditvainaṁ nānuśhochitum arhasi
The soul is spoken of as invisible, inconceivable, and unchangeable. Knowing this, you should not grieve for the body.
BG 2.26
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् |
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि || 26||
atha chainaṁ nitya-jātaṁ nityaṁ vā manyase mṛitam
tathāpi tvaṁ mahā-bāho naivaṁ śhochitum arhasi
If, however, you think that the self is subject to constant birth and death, O mighty-armed Arjun, even then you should not grieve like this.
BG 2.29
आश्चर्यवत्पश्यति कश्चिदेन
माश्चर्यवद्वदति तथैव चान्य: |
आश्चर्यवच्चैनमन्य: शृ्णोति
श्रुत्वाप्येनं वेद न चैव कश्चित् || 29||
āśhcharya-vat paśhyati kaśhchid enan
āśhcharya-vad vadati tathaiva chānyaḥ
āśhcharya-vach chainam anyaḥ śhṛiṇoti
śhrutvāpyenaṁ veda na chaiva kaśhchit
Some see the soul as amazing, some describe it as amazing, and some hear of the soul as amazing, while others, even on hearing, cannot understand it at all.
BG 2.29
आश्चर्यवत्पश्यति कश्चिदेन
माश्चर्यवद्वदति तथैव चान्य: |
आश्चर्यवच्चैनमन्य: शृ्णोति
श्रुत्वाप्येनं वेद न चैव कश्चित् || 29||
āśhcharya-vat paśhyati kaśhchid enan
āśhcharya-vad vadati tathaiva chānyaḥ
āśhcharya-vach chainam anyaḥ śhṛiṇoti
śhrutvāpyenaṁ veda na chaiva kaśhchit
Some see the soul as amazing, some describe it as amazing, and some hear of the soul as amazing, while others, even on hearing, cannot understand it at all.
BG 2.29
आश्चर्यवत्पश्यति कश्चिदेन
माश्चर्यवद्वदति तथैव चान्य: |
आश्चर्यवच्चैनमन्य: शृ्णोति
श्रुत्वाप्येनं वेद न चैव कश्चित् || 29||
āśhcharya-vat paśhyati kaśhchid enan
āśhcharya-vad vadati tathaiva chānyaḥ
āśhcharya-vach chainam anyaḥ śhṛiṇoti
śhrutvāpyenaṁ veda na chaiva kaśhchit
Some see the soul as amazing, some describe it as amazing, and some hear of the soul as amazing, while others, even on hearing, cannot understand it at all.
BG 2.72
एषा ब्राह्मी स्थिति: पार्थ नैनां प्राप्य विमुह्यति |
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति || 72||
eṣhā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati
sthitvāsyām anta-kāle ’pi brahma-nirvāṇam ṛichchhati
O Parth, such is the state of an enlightened soul that having attained it, one is never again deluded. Being established in this consciousness even at the hour of death, one is liberated from the cycle of life and death and reaches the Supreme Abode of God.
BG 3.37
श्रीभगवानुवाच |
काम एष क्रोध एष रजोगुणसमुद्भव: ||
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् || 37||
śhrī bhagavān uvācha
kāma eṣha krodha eṣha rajo-guṇa-samudbhavaḥ
mahāśhano mahā-pāpmā viddhyenam iha vairiṇam
The Supreme Lord said: It is lust alone, which is born of contact with the mode of passion, and later transformed into anger. Know this as the sinful, all-devouring enemy in the world.
BG 3.41
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ |
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् || 41||
tasmāt tvam indriyāṇyādau niyamya bharatarṣhabha
pāpmānaṁ prajahi hyenaṁ jñāna-vijñāna-nāśhanam
Therefore, O best of the Bharatas, in the very beginning bring the senses under control and slay this enemy called desire, which is the embodiment of sin and destroys knowledge and realization.
BG 4.42
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मन: |
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत || 42||
tasmād ajñāna-sambhūtaṁ hṛit-sthaṁ jñānāsinātmanaḥ
chhittvainaṁ sanśhayaṁ yogam ātiṣhṭhottiṣhṭha bhārata
Therefore, with the sword of knowledge, cut asunder the doubts that have arisen in your heart. O scion of Bharat, establish yourself in karm yog. Arise, stand up, and take action!
BG 6.27
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् |
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् || 27||
praśhānta-manasaṁ hyenaṁ yoginaṁ sukham uttamam
upaiti śhānta-rajasaṁ brahma-bhūtam akalmaṣham
Great transcendental happiness comes to the yogi whose mind is calm, whose passions are subdued, who is without sin, and who sees everything in connection with God.
BG 11.50
सञ्जय उवाच |
इत्यर्जुनं वासुदेवस्तथोक्त्वा
स्वकं रूपं दर्शयामास भूय: |
आश्वासयामास च भीतमेनं
भूत्वा पुन: सौम्यवपुर्महात्मा || 50||
sañjaya uvācha
ity arjunaṁ vāsudevas tathoktvā
svakaṁ rūpaṁ darśhayām āsa bhūyaḥ
āśhvāsayām āsa cha bhītam enaṁ
bhūtvā punaḥ saumya-vapur mahātmā
Sanjay said: Having spoken thus, the compassionate son of Vasudev displayed His personal (four-armed) form again. Then, He further consoled the frightened Arjun by assuming His gentle (two-armed) form.
BG 15.3-4
न रूपमस्येह तथोपलभ्यते
नान्तो न चादिर्न च सम्प्रतिष्ठा |
अश्वत्थमेनं सुविरूढमूल
मसङ्गशस्त्रेण दृढेन छित्त्वा || 3||
तत: पदं तत्परिमार्गितव्यं
यस्मिन्गता न निवर्तन्ति भूय: |
तमेव चाद्यं पुरुषं प्रपद्ये
यत: प्रवृत्ति: प्रसृता पुराणी || 4||
na rūpam asyeha tathopalabhyate
nānto na chādir na cha sampratiṣhṭhā
aśhvattham enaṁ su-virūḍha-mūlam
asaṅga-śhastreṇa dṛiḍhena chhittvā
tataḥ padaṁ tat parimārgitavyaṁ
yasmin gatā na nivartanti bhūyaḥ
tam eva chādyaṁ puruṣhaṁ prapadye
yataḥ pravṛittiḥ prasṛitā purāṇī
The real form of this tree is not perceived in this world, neither its beginning nor end, nor its continued existence. But this deep-rooted aśhvatth tree must be cut down with a strong axe of detachment. Then one must search out the base of the tree, which is the Supreme Lord, from whom streamed forth the activity of the universe a long time ago. Upon taking refuge in Him, one will not return to this world again.
BG 15.11
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् |
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतस: || 11||
yatanto yoginaśh chainaṁ paśhyanty ātmany avasthitam
yatanto ‘py akṛitātmāno nainaṁ paśhyanty achetasaḥ
Striving yogis too are able to realize the soul enshrined in the body. However, those whose minds are not purified cannot cognize it, even though they strive to do so.
BG 15.11
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् |
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतस: || 11||
yatanto yoginaśh chainaṁ paśhyanty ātmany avasthitam
yatanto ‘py akṛitātmāno nainaṁ paśhyanty achetasaḥ
Striving yogis too are able to realize the soul enshrined in the body. However, those whose minds are not purified cannot cognize it, even though they strive to do so.
