Series 1, Chapter 19 pg 190, Para 2: 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 admiration 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 higher region where we find ourselves breathing a larger and purer air. The Stoic poise, the philosophic poise of the soul are only its first and second steps of ascension out of the whirl of the passions and the tossings of desire to a serenity and bliss, not of the Gods, but of the Divine himself in his supreme self-mastery. The Stoic equality, making character its pivot, founds itself upon self-mastery by austere endurance; the happier and serener philosophic equality prefers self-mastery by knowledge, by detachment, by a high intellectual indifference seated above the disturbances to which our nature is prone, udasinavad asinah, as the Gita expresses it; there is also the religious or Christian equality which is a perpetual kneeling or a prostrate resignation and submission to the will of God. These are the three steps and means towards divine peace, heroic endurance, sage indifference, pious resignation, titiksa, udasinata, namas or nati. The Gita takes them all in its large synthetic manner and weaves them into its upward soul-movement, but it gives to each a profounder root, a larger outlook, a more universal and transcendent significance. For to each it gives the values of the spirit, its power of spiritual being beyond the strain of character, beyond the difficult poise of the understanding, beyond the stress of the emotions.