Three gunas :

The four parts of the mind:

The four castes:

Purusha and Prakriti:

The three bodies (sthula sharira, sukshma sharira, karana

sharira):

Brahman, Maya, Ishwara:

The three yogas or marga and dharma:

Karma, samsara and moksha:

panégyrique

Every single person is under the influence of each of the three

gunas, namely, sattwa, raja, and tamas, regardless of caste.
Only the most intractable criminals and the holiest Saints gets
to be out of that threefold equation. The reasoning goes as
follows: an really intractable criminal is one who has turned
away from God’s grace once and for all, and since the capacity
for receiving grace is sharply associated with sattwa guna, such
an individual dwells strictly in the realms of both raja and
tamas – tamas dominates whenever he or she acts as a low
animal, far-off from any resemblance with the common human
faculties (modus operandi), very active indeed among the vast
majority of humans. Rajas, in its turn, appears when he or she
is prompted into committing horrendous crimes.
As far as Saints are concerned, what happens is that, because
they’ve accepted gratefully all favors that God bestows on any
pious man, their soul was transfigured in such a powerful
manner as to become sealed against the lower gunas, viz.,
tamas and raja, making plain, through their charitable actions,
this ever-flowing unpolluted river outpouring selfless love.
In fact, the only way by which a saint gets under the torments
of those two lower gunas would be through temptation. And
then we must make it crystal clear two things: first thing is,
those forces do not belong to their selves anymore, in that
respect, they act as outward forces – pertaining demonic
agentes, if I may --, therefore, there’s no threefold union of the
three gunas anymore, but only a kind of resistance by the
individual’s sattwa guna against the other two. And second, the
torments we’re talking about here are tied down to an
exclusively psychical manifestation, meaning that, although
they get tempted into acting as though the two lower gunas
were still real forces bearing upon their being, they
unequivocally manage to resist such invitations to turn a
wicked thought into action by virtue of a grace that far
surpasses that of any normal living person.