Such being the great divergence between the view of the Samkhyas and that of the Gita regarding the nature of Prakrti and of the three guņas, there also came about correspondingly a great divergence between the original and the changed functions of the three guņas. Whereas with the Samkhyas the three gunas co-operated more or less to bind the man (14.5), according to the Gità, it is on account of their opposition to one another that they become helpful in releasing him from their clutches. If the sattva-guna, that is the virtues that make the divine heritage (daivi sampat), namely, those that are mentioned in 16-1-3, are cultivated and made to predominate over the demonic heritage (Asuri sampat), that is the forces of rajas and tamas mentioned in 16.4, it becomes capable of bringing in through all the senses the light of Jnana (14-10-11); for, it is the sattvaguņa which is very close to the Atman. And if one is always in this condition (nitya-sattvastha), it would become easy for him to realize the Atman also, though the latter transcends the three gunas. Even the rajas and the tamas will then, in course of time, help the advancement of sattvaguna. Rajas will provide its activity and tamas its steadying influence; and so the efforts of man to be good and noble and virtuous will not only increase day by day, but his goodness also will tend to be more and more a permanent feature of his character and will be an asset for his spiritual life. It is therefore worth remembering that the Gita wishes us to perform only those acts which are connected with the Sattvika kinds of sacrifice, penance, charity and renunciation, and not those which are connected with the rajasa and the tamasa kinds of them. And for the same reason, it further wishes us to note a similar threefold guna-wise distinction of several other aspects of life such as kartā, karma, jñāna, buddhi, courage, happiness and food, and thereby enhance the sattvaguna in us (17.4-22; 18-7-11, 20-37).