Guṇas

kṛpālur akṛta-drohas titikṣuḥ sarva-dehinām

kṛpālur akṛta-drohas titikṣuḥ sarva-dehinām |
satya-sāro’navadyātmā samaḥ sarvopakārakaḥ ||
kāmair ahata-dhīr dānto mṛduḥ śucir akiñcanaḥ |
anīho mita-bhuk śāntaḥ sthiro mac-charaṇo muniḥ ||
apramatto gabhīrātmā dhṛtimāñ jita-ṣaḍ-guṇaḥ |
amānī māna-daḥ kalyo maitraḥ kāruṇikaḥ kaviḥ ||
(Śrīmad Bhāgavatam: 11.11.29-31; cited in Hari-bhakti-vilāsa: 10.18–20; Bhakti Sandarbha: 199)

“[One who is] Sympathetic, non-malicious, forbearing towards all embodied beings, steadfast in truth, irreproachable in character, equipoised, supportive of all, of mind unimpaired by objects of desire, controlled, gentle, virtuous, possessionless, non-active [in worldly pursuits], a measured eater, peaceful, steady, of shelter in me, sage, non-negligent, deep in character, resolute, victorious over the six properties [of worldly existence], undesirous of respect, respectful, adept, friendly, compassionate, and wise [is the best of the sat].”

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bhakti-yogo bahu-vidho mārgair bhāvini bhāvyate

bhakti-yogo bahu-vidho mārgair bhāvini bhāvyate |
svabhāva-guṇa-mārgeṇa puṁsāṁ bhāvo vibhidyate ||
(Śrīmad Bhāgavatam: 3.29.7; cited in Bhakti Sandarbha: 234)

“Bhakti-yoga is perceived to be of many types in one possessed of bhāva [i.e., in a human being] because of [different] modes [i.e., manners of functioning]. The bhāva [i.e., intent] of human beings is divided [i.e., categorized in various divisions] because of the modes [i.e., manners of functioning] of the guṇas of nature [alt., as well as because of the natures and bhāvas manifest by bhakti-yoga].”

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sarvasya hi parīkṣyante svabhāvā netare guṇāḥ

sarvasya hi parīkṣyante svabhāvā netare guṇāḥ |
atītya hi guṇān sarvān svabhāvo mūrdhni vartate ||
(Hitopadeśa: Mitra-lābha, 20)

“The natures (svabhāvas) of all are to be examined, and not, on the contrary, the qualities, since the nature (svabhāva) [of a person], surpassing all qualities, abides at the head [i.e., the svabhāva predominates in the thinking and behavior of person].”

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nānā-rūpātmano buddhiḥ

nānā-rūpātmano buddhiḥ svairiṇīva guṇānvitā |
tan-niṣṭhām agatasyeha kim asat-karmabhir bhavet ||
(Śrīmad Bhāgavatam: 6.5.14)

“The ātmā’s intellect (buddhi), like a wanton woman [i.e., like one intent upon selfish gain through reprehensible means], is of various forms and infused with [various, mundane] qualities. What can be the use of the meaningless acts here [i.e., in this world] of one who does not know its application [i.e., one who does not discern between proper and improper application of the intellect]?”

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bahu-rūpa ivābhāti

bahu-rūpa ivābhāti māyayā bahu-rūpayā |
ramamāṇo guṇeṣv asyā mamāham iti manyate ||
(Śrīmad Bhāgavatam: 2.9.2)

“The ātmā [i.e., “self”] appears as if to be of many [different] forms [i.e., those of a child, an elder, etc., and those of a human, a deva, an animal, etc.] through māyā, which is of many [different] forms, and, enjoying amid its [i.e., māyā’s] guṇas [i.e., within various bodies, etc.], thinks of ‘my’ and ‘I’ [i.e., identifies with these forms fabricated by māyā].”

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