Significance of Qualities
Synonyms: Attributes, Features, Properties, Factors
In Dutch: Kwaliteiten; In Finnish: Ominaisuudet; In Spanish: Cualidades; In German: Qualitäten; In Malay: Kualiti; In French: Qualités; In Swedish: Kvaliteter; In Italian: Qualità; In Polish: Jakości; In Portugese: Qualidades
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Qualities'
In Buddhism, "Qualities" encompass various attributes related to spiritual merit and development, including the virtuous characteristics of individuals, bodhisattvas, and Buddhas, which are essential for progressing towards enlightenment and aiding others.
From: Maha Prajnaparamita Sastra
(1) These are positive attributes or virtues that are cultivated through practice. By commemorating the Buddhas, one can acquire all kinds of these positive characteristics and benefits.[1] (2) These are present in the Buddha, such as concentration, wisdom, loving-kindness, and compassion. Some are considered great, while others are not.[2] (3) Qualities, referred to as guna, are accumulated by bodhisattvas who utilize dharanis to maintain them, whereas shravakas focus on freeing themselves from suffering rather than accumulating these qualities.[3] (4) The Buddha is endowed with qualities and possesses the power of knowledge of the true nature of all dharmas.[4] (5) The text refers to the Buddha's own true qualities and his four fearlessnesses, which he proclaimed to destroy slander, and it distinguishes between personal qualities and qualities useful to beings.[5]
From: Mahayana Mahaparinirvana Sutra
(1) The top, middle, and low of beings, and the root qualities of beings, and the qualities of beings of the top, middle and low positions, and that which is not fixed.[6]
From: Tattvasangraha [with commentary]
(1) These are perceived as arising from the force of learning. It is found that on account of the capacity to perceive supersensuous things, the presence of intelligence and other characteristics are also perceived.[7] (2) Qualities, such as mercy and wisdom, can undergo a transformation akin to grains that become superior through special treatment and cultivation.[8] (3) The qualities that appear after the destruction of the colour of the jar are not held to be the effect of the colour itself.[9] (4) Qualities are included in the ‘other things’ that have been discarded, along with substances, as explained under the chapter on the ‘Six Categories’.[10] (5) Attributes that are entirely different from the lotus and other things and are distinguished by them.[11]
From: Vinaya (3): The Cullavagga
(1) The qualities mentioned refer to the attributes a Bhikkhu should possess or consider before warning another, including purity in conduct, kindness, knowledge of tradition, and adherence to the Patimokkha.[12]
Hindu concept of 'Qualities'
In Hinduism, "Qualities" signify fundamental traits that influence existence, express divine attributes, manifest through interactions, and explore the nature of reality. These qualities are interrelated and reflect inherent characteristics affecting both phenomena and personal development.
From: Bhakti-rasamrta-sindhu
(1) The qualities of Vaikuntha are described using words, indicating attributes of a divine realm.[13] (2) Qualities such as sweetness are sheltered by Krishna, who is revealed by rati; Krishna, when experienced, increases the rati.[14] (3) Qualities of a person are acquired through association, much like a crystal adopting the color of an adjacent object, emphasizing the impact of relationships.[15] (4) The text refers to sixty-four "qualities" that are classified into four distinct divisions, and these attributes will be delineated with illustrative instances.[16] (5) It is an aspect of the Lord that is contemplated upon during meditation, along with form, pastimes and service.[17]
From: Chaitanya Bhagavata
(1) The "qualities" are attributes or characteristics that are being described about the Lord within the context of the sentence.[18] (2) The text mentions that the qualities of Lord Krishna, as well as His names, forms, associates, characteristics, and pastimes, should manifest in one's heart.[19] (3) It refers to the virtuous attributes and good characteristics the daughter possesses.[20] (4) These are the inherent characteristics or attributes of the subject, which define its nature and differentiate it from others, showcasing its traits.[21] (5) The virtuous characteristics and attributes of Lord Caitanya that are celebrated through song.[22]
From: Brihad Bhagavatamrita (commentary)
(1) Qualities are attributes that Shri Bhagavan possesses (sa-gunatva), and they are simultaneously absent (nirgunatva), indicating that He is both with and without qualities, showcasing His inconceivable nature.[23] (2) These include beauty, sweetness, and mercy, and are indicated by the word adi related to Madana-gopala.[24] (3) Only Shri Krishna knows them well and He alone can describe them. Especially by seeing Shri Krishna’s behavior.[25] (4) These are what the atma-rama sages realize the sweetness of by the influence of the association of Vaishnavas, causing them to abandon self-satisfaction.[26] (5) The admirable traits of the beloved that captivate Rukmini's mind and heart.[27]
From: Bhajana-Rahasya
(1) The inherent or cultivated traits that a person acquires through their interactions and associations.[28]
From: Garga Samhita (English)
(1) The attributes or characteristics that define or describe a person's or deity's nature, especially Lord Hari in this context.[29]
From: Brahma Sutras (Shankaracharya)
(1) The statements about the Brahman devoid of qualities and those about the qualified Brahman have not any element in common, according to the presented information.[30] (2) The highest Self is described as being devoid of these, indicating its transcendence beyond the attributes and characteristics that define the material world and individual existence.[31] (3) Attributes such as knowledge, ruling ability, strength, valor, and glory, which are identified within the context of the discussed system, yet their assignment leads to problems.[32] (4) These are common to several passages, such as 'having true wishes,' which should not be repeated more than once.[33] (5) These are attributes ascribed to the subject of a vidya within a particular Shakha, which may be inserted in other places due to the non-different nature of the vidyas.[34]
From: Vivekachudamani
(1) The attributes or characteristics of sense-objects that the mind reflects upon, fueling the development of longing.[35] (2) The content compares the false perception of separateness to qualities such as blueness in the sky, suggesting they are illusory.[36]
From: Taittiriya Upanishad Bhashya Vartika
(1) These are perceptible and other attributes from which the non-dual Self is free when remaining in Brahman.[37]
From: Brahma Sutras (Shankara Bhashya)
(1) Qualities are mentioned in the text, appropriate to Brahman, including Truth, resting on its own greatness, non-duality, bliss, all-pervading-ness, and immortality.[38]
From: Chandogya Upanishad (english Translation)
(1) Various 'qualities' such as fame, vitality, the power of the organs, energy, and the essence of food emerged as a result of stimulating Brahman with secret directions.[39]
From: Mandukya Upanishad
(1) **Qualities**, also known as elements, are recognized by knowers who perceive the duality of elements along with their associated attributes as their version of reality.[40]
From: Brahma Sutras (Ramanuja)
(1) The characteristics mentioned in the text are applicable to the supreme Self. These characteristics, such as being made of mind and having breath for its body, describe the unique attributes of the Brahman.[41]
From: Mahabharata (English)
(1) These compose all entities and are dissolved after the entities themselves, before the five elements.[42] (2) These are the fruits that the guests eat in the forest, relating to Brahman.[43] (3) These should be regarded as the threads of the spider, and some say that they are not lost, while others say they are.[44] (4) These are born of Nature, which Spirit dwelling in nature enjoys, and it also relates to births in good or evil wombs, according to the text.[45] (5) Attributes or characteristics that expand the branches of the Asvattha tree and influence the nature of existence.[46]
From: Anugita (English translation)
(1) The pupil asks what these are called by the good, seeking clarification along with truth and other concepts.[47] (2) These cannot be distinctly explained from each other, with passion, goodness, and darkness seen mixed up.[48] (3) Hence a man who understands piety, abandoning qualities, and the creation, in this world, and transcending the qualities, and having his sins destroyed, then enters into the Kshetrajna.[49] (4) Attributes or characteristics that can be experienced through self-awareness and understanding, stemming from the fundamental egoism.[50]
From: Garuda Purana
(1) Qualities are what the gem's value is dependent upon.[51]
From: Bhagavadgita
(1) These deal with qualities, but those deluded by them form attachments to the actions of the qualities.[52]
From: Vakyapadiya of Bhartrihari
(1) The properties and movements found in objects such as jars are expressed by words through inherence in what is in conjunction with one’s own substratum, highlighting how qualities are conveyed.[53] (2) One of the subjects of resemblance when the word ends in the seventh or sixth case-ending, as opposed to actions when the word ends in the third case-affix.[54] (3) Qualities are characteristic of things expressed by words, but inherence lacks qualities as a limiting factor, according to the Vaisheshikas, distinguishing it from other expressible concepts.[55] (4) These are rupa, rasa, gandha, sparsha and shabda and they are based on the more fundamental sattva, rajas and tamas.[56] (5) Attributes that are seen to have powers in regard to particular effects, such as the ability to remove poison.[57]
From: Yoga-sutras (with Vyasa and Vachaspati Mishra)
(1) The qualities becoming devoid of the object of the Purusha, become latent, and absolute freedom comes.[58] (2) The qualities are either the pain-givers or the pained, where Sattva is pained, and Rajas is the pain-giver, influencing the experience of pain. They play a key role in the experience of suffering.[59] (3) The qualities, which are the substrata of all phenomena, are the nature of things in existence and the power which determines this existence.[60] (4) The qualities appear in two forms: existing as such and determining the existence of phenomena, including illumination, activity, and inertia, which determine the nature of phenomena.[61] (5) The three fundamental qualities that influence the knowable, capable of being colored by one another.[62]
From: Yoga-sutras (with Bhoja’s Rajamartanda)
(1) These are attributes like omniscience that an entity possesses. These may be precisely learnt from the Shastras, representing the highest perfection of knowledge and other manifest aspects.[63] (2) The qualities change into their threefold conditions, and they are an essential component in understanding the distinctions between past, future, and present states.[64] (3) These are elements that, when indifference is reached, become the focus, and the second degree of dispassion involves a focus on these for deeper knowledge.[65]
From: Padarthadharmasamgraha and Nyayakandali
(1) These are diverse attributes, including things such as visual aspects, each linked to a broader category. They are individually connected to a generality, which leads to them being identified by specific names.[66] (2) These are produced in their own substrates, as well as in other things, such as the conjunctions existing in the threads.[67] (3) These are produced through a process where a specific thing is dependent upon other things, requiring external aids for their manifestation. The text suggests that they are not formed in isolation, but through interaction.[68] (4) These are described as belonging to the class of quality, inhering in substances, being devoid of qualities, and being devoid of action.[69]
From: Manusmriti with the Commentary of Medhatithi
(1) Belonging to each elemental substance by its very nature, and becoming intermingled when substances are mixed.[70] (2) Characteristics or attributes that determine which migratory states an individual falls into, influencing the nature of their existence.[71]
From: Charaka Samhita (English translation)
(1) Characteristics or properties of a substance, such as taste, post-digestive effect, and impact on bodily humors like Kapha, Pitta, and Vata.[72] (2) The characteristics of substances that cannot be their own substrata, which the physicians understand when discussing tastes, according to the text.[73]
From: Vastu-shastra (Introduction to Indian architecture)
(1) Characteristics a door should possess, including being well-constructed, visually appealing, and suitable for the intended use.[74]
Jain concept of 'Qualities'
In Jainism, Qualities represent values derived from eternal teachings, emphasizing the deep joy found in connecting with individuals who embody these virtues, highlighting the sacredness and enduring nature of such qualities.
From: Uttaradhyayana Sutra
(1) The wise ones have taught the knowledge of substances, these, and all developments. They are inherent in one substance.[75]
From: Naladiyar
(1) These are derived from indestructible ancient learning, and the joy of associating with those who possess them is sweet.[76]
The concept of Qualities in local and regional sources
The keyphrase "Qualities" encompasses the transformative components of nature linked to spiritual attainment for Yogis and the inherent traits leaders possess, which are revered and desired even to the point of ritualistic consumption in certain cultures.
From: The Complete Works of Swami Vivekananda
(1) Qualities such as Tamas (dullness), Rajas (restlessness), and Sattva (serenity) influence how love manifests, alongside conditions like Ârta, Artharthi, Jijnasu, and Jnani.[77] (2) The qualities that made their leaders great, which is a practice of savage tribes to eat their flesh in order to obtain in themselves.[78] (3) The qualities are the components of nature that undergo successive transformations, which cease for ever when the Yogi has attained the end.[79]
The concept of Qualities in scientific sources
Qualities, in the context of LEED, are mentioned as characteristics. However, the text lacks specifics, failing to elaborate on which qualities are pertinent to the LEED framework.
From: Sustainability Journal (MDPI)
(1) This is a characteristic of LEED, but the text does not specify which qualities are relevant.[80]
From: International Journal of Environmental Research and Public Health (MDPI)
(1) These are personal attributes or characteristics that contribute to a professional's ability to perform their job effectively, such as empathy and communication skills.[81]
Classical concept of 'Qualities'
From: The Nicomachean Ethics of Aristotle
(1) The provided text states that pleasure is not a quality, nor are the activities of virtue or happiness qualities, suggesting that these concepts are distinct from inherent attributes or characteristics.[82] (2) The text emphasizes that friendships can dissolve if individuals do not possess the qualities expected of them, particularly when the friendship is based on utility or pleasure rather than genuine affection.[83]
From: The Gods of the Egyptians Vol 1
(1) These are characteristics or attributes that savage tribes seek to acquire by consuming portions of the organ believed to be the seat of the soul or life.[84]