Traigundtitya, transcendence of the gunas, is the un- perturbed spirit’s superiority to that flux of action of the modes of Nature which is in its constant character per- turbed and unequal ; if it has to enter into relations with the conflicting and unequal activities of Nature, if the free soul is to allow its nature any action at all, it must show its superiority by an impartial equality to- wards all activities, results or happenings.
Equality is the sign and alsa for the aspirant the test. Where there is inequality in the soul, there there is in evidence some unequal play of the modes of Nature, motion of desire, play of personal will, feeling and action, activity of joy and grief or that disturbed and disturbing delight which is not true spiritual bliss but a mental satisfaction bringing in its train inevitably a
- counterpart or recoil of mental dissatisfaction. Where
there is inequality of soul, there there is deviation from knowledge, loss of steadfast abiding in the all-embracing and all-reconciling oneness of the Brahman and unity of things. By his equality the Karmayogin knows in the midst of his action that he is free.
It is the spiritual nature of the equality enjoined, high and universal in its character and comprehension, which gives its distinctive note to the teaching of the Gita in this matter. For otherwise the mere teaching of equality in itself as the most desirable status of the mind, feelings and temperament in which we rise superior to human weakness, is by no means peculiar to the Gita. Equality has always been held up to admira- tion as the philosophic ideal and the characteristic temperament of the sages. The Gita takes up indeed -this philosophic ideal, but carries it far beyond into a
