B.G 18.40 and 41

There is no being on earth or in heaven among the gods that is free from the three qualities born of nature (Prakrti).

O Arjuna, the duties of the Brahmins (class of intellectuals and wise ones), Kshatriyas (warrior class), Vaishyas (business class), and Shudras (service class) are divided according to the qualities inherent in their own nature (svabhāva).

Gīta Tātparya 18.40 and 41

The word 'sattvam' in the context means living beings. As liberated beings transcend qualities, the phrase "on earth, in heaven, or among gods" is specially used to address all non-liberated beings, including gods.
The classification is based on which quality is dominant among the sattvic, rajasic and tamasic qualities. Warriors are characterized by a predominance of sattva with some rajas, while merchants and laborers are characterized by a predominance of tamas with very little sattva.
Those who are purely sattvic, those who are slightly mixed with rajas, those equally mixed with rajas, and those who are slightly mixed with tamas - all within the rajasic-sattvic category are worthy of liberation because - "From sattva, knowledge arises". Even a barbarian, if he is predominantly in goodness, is always considered a devotee of the Lord.
By remembering Lord Viṣṇu while performing actions, the actions become pure and one is not bound.

The word 'sattvam' in the context means living beings. As liberated beings transcend qualities, the phrase "on earth, in heaven, or among gods" is specially used.

"Even though they move about as they wish, the liberated ones who go to earth and other places are not ordinary mortals, having different qualities than mortals, and are good people. Those lowest humans are mixed with qualities of goodness and darkness. Servants of demons are mixed with qualities of Rajas and darkness, and great demons are predominantly in deep ignorance. Humans are predominantly passionate, while those virtuous wise ones are mixed with passion and goodness.

Those situated purely in the mode of goodness are proclaimed as great-swans, the highest among ascetics. Many-giving-Swans (haṃso-bahūdaḥ), born-in-the-forest (kuṭajaḥ), dwelling-in-the-forest (vanasthaḥ), steadfast-ones (naiṣṭhikaḥ), and householders (gṛhī) - respectively these are dominated by the quality of rajas as they progressively engage more in external actions. Whereas the duties of the paramahamsas are purely spiritual, starting with tranquillity.

The multitude of actions performed by the gods and others is not necessarily an indication of the presence of rajas. Indeed, their minds remain steady on Viṣṇu even while performing actions, unlike others whose minds are unsteady, leading to passionate actions. Thus, if one remembers Viṣṇu, even their actions are pure.

For a celibate, duty, wellbeing, non-violence, and fire are significant compared to an ascetic. The ancestral rites and the wife are important for a householder. The forest dweller's speciality is detachment and renunciation of worldly life, along with non-violence towards animals, which differentiates them from householders. All other duties are equally applicable to all."

- stated thus as well.

"Warriors are characterized by a predominance of sattva with some rajas, while merchants and laborers are characterized by a predominance of tamas with very little sattva.

The distinction among the classes of devotees of the Lord is declared here. Even a barbarian, if he is predominantly in goodness, is always considered a devotee of the Lord.

Those who are knowledgeable only in the three Vedas and have doubts about Vishnu's supremacy and do not consider any other supremacy beyond the lord of prosperity, they are classified as passionate-passionate. Those who are ignorant of Vishnu, are free from hatred towards the Lord, and are classified as passionate-ignorant.

The beings in the mode of goodness are categorized into three types, each progressively superior. The principal deities Shiva, Vani, and Brahma are most superior. The gods, starting with Indra and Virinchi are next. The ancestors, celestial musicians and sages come subsequently in a successive order.

The four-faced lord Brahma is possessed with Sattwa-Sattwa, Maha-Sattwa, and Subtle-Sattwa qualities. Even among the liberated, thus follows the order of happiness."

- stated thus, as well.

Among the Tamsic ones, those lower humans with limited displeasure with Lord Vishnu tend to have a sattvic tinge. Among the Rajasic, those with sattvic dominance are devotees of the Lord and wise ones.

The classification of types includes those who are purely sattvic, those who are slightly mixed with rajas, those equally mixed with rajas, and those who are slightly mixed with tamas, all within the rajasic-sattvic category.

Because of the predominance of goodness starting from these, all subsequent ones are also worthy of liberation.

"From sattva, knowledge arises," and so forth are stated thus.

"One who is predominated by sattva is eligible for liberation; similarly, one who is dominated by tamas is eligible for deep darkness. Superior to him is the one predominated by rajas, fit for worldly existence."

- stated thus, as well.