Acharya Prashant explains that the Sattva guna is considered closer to the source because it is light, and its primary characteristic is lightness. While all three gunas—Sattva, Rajas, and Tamas—belong to Prakriti (nature), a person who follows the path of Sattva has a higher probability of transcending the gunas. In contrast, someone trapped in Tamas will remain stuck, and someone in Rajas will also stay entangled. It is only the person in Sattva guna who has the possibility of becoming 'gunatit,' or beyond the gunas. The speaker further elaborates on the nature of the three gunas. Tamas is described as deep ignorance, akin to a dark night or a state of unconsciousness. A lazy mind, dominated by Tamas, lacks energy and prefers to let things continue as they are. Rajas is like waking up in that dark night and running around in a frenzy out of fear; it is a frantic race. An ambitious mind is dominated by Rajas, constantly running after something. Sattva, on the other hand, is light and knowledge. A calm and stable mind is considered Sattvic. However, the ego remains attached to different subjects in all three gunas. In Sattva, the ego's attachment is to knowledge and peace, leading to pride in being knowledgeable ("I know") or peaceful ("I am peaceful"). This is still a form of ego. Therefore, one must not stop at Sattva guna. The state of being 'gunatit' is to go beyond even Sattva. A person who is gunatit cannot be categorized; they might sometimes appear lazy like a Tamasic person, at other times active like a Rajasic one, or wise like a Sattvic one. They are unpredictable because they are not bound by any single quality. The speaker also mentions that what one eats and the environment one is in are crucial in determining which guna dominates. Certain foods are Tamasic, some are Rajasic, and others are Sattvic. Ultimately, the journey is from Tamas to Rajas, from Rajas to Sattva, and finally, beyond Sattva to the state of 'gunatit,' which is a matter of grace, not a method. Knowledge is the tool that cuts ignorance, but eventually, knowledge itself must also be transcended.