The sattvika intellect understands truth in its essential form, independent from how it may be modified to adapt to various situations and conditions (dehādi-vyatiriktātma-viṣayaka-jñāna).

The rajasika intellect understands a truth only in how it pertains to a specific circumstance or situation (dehādi-viṣayaka-jñāna).

The tamasika intellect understands only the practical application of a truth, not the truth itself. (prākṛta-jñāna)

Sattvika intellect therefore moves towards unification of things. It sees one principle manifesting in various ways. Rajasika intellect moves towards differentiation of things. It sees very different manifestations and not their underlying unity.

Sattvika intellect is clearly superior to the other two, but even it is not sufficient to understand transcendence. Because transcendence involves an absolute unity as well as absolute distinction.

Transcendence, therefore, can be understood only by an intellect that is transcendent to the guṇa – sattva, rajas, tamas. This transcendent intellect resembles sattva intellect more than the other two, and it is helpful to develop sattvika intellect, but it is not always necessary. Transcendent intellect has an intuitive component which is bestowed by bhakti (love-connection), and can manifest in anyone with any intellect type.

viz. Ś.Bhāg 11.25.24:

kaivalyaṁ sāttvikaṁ jñānaṁ rajo vaikalpikaṁ ca yat. prākṛtaṁ tāmasaṁ jñānaṁ man-niṣṭhaṁ nirguṇaṁ smṛtam. &

B.Gītā 18.20-22:

sarva-bhūteṣu yenaikaṁ bhāvam avyayam īkṣate
avibhaktaṁ vibhakteṣu taj jñānaṁ viddhi sāttvikam

pṛthaktvena tu yaj jñānaṁ nānā-bhāvān pṛthag-vidhān
vetti sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam

yat tu kṛtsna-vad ekasmin kārye saktam ahaitukam
atattvārtha-vad alpaṁ ca tat tāmasam udāhṛtam