This is how with the very mechanism of the three gunas which are supposed to bind a man, the works he does would help him to mould his ethico-social behaviour and bring into practice the very noble principle underlying sacrifice, namely, that of self-denial in order to achieve his own good as well as the good of others (lokasangraha). Thus it is that the utility of karma goes far beyond the cult of sacrifice and propitiation of the lower deities. Yet, there are certain limitations. The Sattvaguna too binds a man because of the egoism which clings to him on account of the consciousness of oneself being learned or spiritually enlightened or morally good and helpful to others (14.6). At the most, works which bear the stamp of sattvaguņa might enable one to have his stand always on sattvaguna (nityasattvastha); but they will hardly enable him to jump over the sattvaguna and fall on the Atman. The change from Nityasattvastha to Nistraigunya will only be achieved provided the works further bear the stamp of devotion to God and are done with complete surrender and resignation to the will of God. To use the terminology of sacrifice, they must be done as offerings to God, as, materials for worshipping Him (3.30; 5.10; 9.26-27, 34; 12.10; 14.26; 18.46, 57, 65, 66). This is clearly expressed in the words of the Gita, namely, that those who wish to be liberated should do the various acts of sacrifice, penance and gifts by the utterance of ‘Om Tat Sat’, which is the threefold indication of Brahman (17.23-27)