Patanjali's yoga sutras

विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ॥ २.१९ ॥viśeṣāviśeṣaliṅgamātrāliṅgāni guṇaparvāṇi || 2.19 ||

viśeṣa

aviśeṣa

liṅgamātra

aliṅgāni

guṇa

parvāṇi

According to Bhojas, there are four divisions (parvani) of the qualities (guna):

1) the specific (viśeṣa),

2) the unspecific (aviśeṣa),

3) the manifest (liṅgamātra), and

4) the unmanifest (aliṅga)

Qualities of what?

Qualities of divinity.

Source: Google Books: Sannyasa Upanishad

According to Swami Atmapriyananda’s commentary on the Kuṇḍika Upaniṣad, verse 28, a gradual liberation (krama-mukti) is attained by the knowers of Brahman (divinity) with attributes (sa-viśeṣa brahmajñānī), while direct, instant liberation (sadyo-mukti), here and now (ihaiva), comes to the knowers of the attributeless, absolute Brahman (nir-viśeṣa brahmajñānī).

Liṅga (लिङ्ग).—The subtle body: mind, intelligence and false ego.

Source: Wikisource: A dictionary of Sanskrit grammar

1) Liṅga (लिङ्ग).—Sign or characteristic mark

Source: gurumukhi.ru: Ayurveda glossary of terms

1) Liṅga (लिङ्ग):—A distinguishing mark or a  feature, attribute, or trait

Source: The University of Sydney: A study of the Twelve Reflections

Liṅga (लिङ्ग) refers to the “characteristic” (of the doctrine), according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “Anything which is undesirable for oneself is not to be done to others by the actions of [body,] speech and mind, even in a dream—such is the principal characteristic of the doctrine (agrima—dharmasyāgrimaṃ liṅgam)”.

Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary

Liṅga (लिङ्ग).—n. 

(-ṅkaṃ) 1. A mark, a spot, a stain, a sign, a token, &c. 2. A badge or mark assumed with a view to deceive. 3. A sign of sex, the penis. 4. The phallus, or Siva under that emblem. 5. Inference, probable conclusion. 6. The premises leading to a conclusion. 7. Nature or Prakriti, according to the Sank’hya philosophy, which considers this as the active power in cretion. 8. Gender, (as puṃliṅgaḥ the masculine gender, &c.) 9. The order of the religious student. 10. Symptom or mark of disease. 11. The predicate of a proposition. 12. Evidence. E. ligi to go, &c., aff. ac .

The divisions (parvani) of the qualities (guna), i.e., their specific conditions, should be known to be four—this is enjoined. Thereof the “specific” (viśeṣa) are the gross elements and the organs. The “unspecific” (aviśeṣa) are the subtile elements and the internal organ. The “solely mergent” (liṅgamātra) is intellect. The “immergent” (aliṅga) is the unmanifest or undiscrete, i.e., Prakṛti. 

https://www.wisdomlib.org/hinduism/book/yoga-sutras-with-bhojas-rajamartanda/d/doc1217067.html

There are twenty-two indriyas which can be classified as physical, mental, spiritual and supramundane faculties.

1. eye (cakṣu) [cakkhu],
2. ear (śrotra) [sota],
3. nose (ghrāṇa) [ghāna],
4. tongue (jihvā) [jivhā],
5. body-sensibility (kāya) [kāya],
6. mind (manas) [mano],
7. femininity (strī) [itthi],
8. masculinity (puruṣa) [purisa],
9. vitality (jīvita) [jīvita],
10. bodily pleasant feeling (sukha) [sukha],
11. bodily pain (duḥkha) [dukkha],
12. joy (saumanasya) [somanassa],
13. grief (daurmanasya) [domanassa],
14. indifference (upekṣā) [upekkhā],
15. faith (śraddhā) [saddhā],
16. energy (vīrya) [viriya],
17. mindfulness (smṛti) [sati],
18. concentration (samādhi) [samādhi],
19. wisdom (prajñā) [paññā],
20. assurance ‘I shall come to know what I did not still know’; (ajñātamājñāsyāmīndriya) [aññātaññassāmītindriya],
21. faculty of highest knowledge (ājñendriya) [aññindriya],
22. faculty of one who knows (ājñātāvīndriya) [aññātāvindriya].

The first five indriyas constitute five faculties (pañca-indriyāṇi).

The first, second, third, fourth, fifth, seventh and eighth are physical faculties. The ninth is considered as either physical or mental. The remaining are mental faculties.

The last three are treated as supramundane  (extraordinary) faculties.

Ecclesiastes 3

3 To every thing there is a season, and a time to every purpose under the heaven:

2 A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;

3 A time to kill, and a time to heal; a time to break down, and a time to build up;

4 A time to weep, and a time to laugh; a time to mourn, and a time to dance;

5 A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing;

6 A time to get, and a time to lose; a time to keep, and a time to cast away;

7 A time to rend, and a time to sew; a time to keep silence, and a time to speak;

8 A time to love, and a time to hate; a time of war, and a time of peace.

9 What profit hath he that worketh in that wherein he laboureth?

10 I have seen the travail, which God hath given to the sons of men to be exercised in it.

11 He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.

12 I know that there is no good in them, but for a man to rejoice, and to do good in his life.

13 And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God.

14 I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him.

15 That which hath been is now; and that which is to be hath already been; and God requireth that which is past.

16 And moreover I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there.

17 I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work.

18 I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts.

19 For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity.

20 All go unto one place; all are of the dust, and all turn to dust again.

21 Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?

22 Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him?