guṇa
idea · 4 works · 4 mentions · 10 anchored passages
fourteenfold quality · quality · rajas · sattva · tamas · the qualities · the three guṇas
spoken of as
1 expressionQualities“guṇa”1 mention
Abhisamayālaṅkāravivaraṇa (Sanskrit)
the qualities (guṇa);
in the texts
Paramārthasāra
The three constituent qualities of prakṛti, which perform all action and, through false association, appear to bind the conscious self.
The {{guṇa|qualities of nature}}s, fixed in the body and senses, perform action for the sake of their own enjoyment.
The aggregate of instruments [made] of the {{guṇa|the three qualities}}s, though composed of {{māyā|deluding creative power}} and insentient, performs actions;
Bound in the net of action and the {{guṇa|the three constituent qualities of prakṛti}}s, the living self (jīva) transmigrates like the silk-worm [spinning its own cocoon].
Tarkasaṃgraha
Second category; twenty-four qualities inhering in substances, from colour through disposition.
dravya (substance), guṇa (quality), karma (motion/action), sāmānya (universal), viśeṣa (ultimate particularity), samavāya (inherence), and abhāva (absence) — these are the seven padārtha (categories, knowables).
Colour, taste, smell, touch, number, magnitude, separateness, conjunction, disjunction, remoteness, proximity, heaviness, fluidity, viscidity, sound, cognition, pleasure, pain, desire, aversion, effort, merit, demerit, and disposition — these are the twenty-four qualities.
Abhisamayālaṅkāravivaraṇa
The third of the eleven dharmas: fourteen excellences attained by the power of cultivating the applications.
the qualities (guṇa);
// The destruction of the power of the Māras and the rest is the fourteenfold quality.
**II.B.i.3**
Sāṃkhyakārikā
The three constituent strands (sattva, rajas, tamas) of prakṛti whose interplay produces and characterizes all manifest existence.
The guṇa (sattva, rajas, tamas) (guṇas) have the natures of pleasure, pain, and dejection respectively;
Their functioning, [though their natures conflict,] is for a [single] purpose, like [the parts of] a lamp.
And because the effect is of the nature of the qualities of its cause, the vyakta / avyakta (unmanifest) too is [thereby] established [as triguṇa].