यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।2.58।।
।।2.58।।जिस तरह कछुआ अपने अङ्गोंको सब ओरसे समेट लेता है ऐसे ही जिस कालमें यह कर्मयोगी इन्द्रियोंके विषयोंसे इन्द्रियोंको सब प्रकारसे समेट लेता (हटा लेता) है तब उसकी बुद्धि प्रतिष्ठित हो जाती है।
2.58 And besides, yada, when; ayam, this one, the sannyasin practising steadfastness in Knowledge; samharate, fully withdraws; [Fully suggests absolute firmness in withdrawal, and withdraws suggests full control over the organs] indriyani, the senses; indriya-arthhyah, from all the objects of the senses; iva, as; kurmah, a tortoise; sarvasah, wholly (withdraws); angani, its limbs, from all sides out of fear; when the man engaged in steadfastness to Knowledge withdraws thus, then tasya, his; prajna, wisdom; pratisthita, remains established (the meaning of this portion has already been explained). As to that, [That is , so far as the phenomenal world is concerned.] the organs of a sick person, too, cease to be active when the refrains from sense-objects; they get fully withdrawn like the limbs of a tortoise. but not so the hankering for those objects. How that (hankering) gets completely withdrawn is being stated:
2.58 Yada samharate etc. the nomenclature is not an expression having a composite of both the forces of etymological and traditional meanings, like the word pankaja a lotus. But it has only the etymological force like the word pacaka a cook. Whenever he (the sage) withdraws just in his own self-just as a tortoise keeps its limbs in its bossom-from the sense-objects i.e., warding off from the sense-objects, then and then [only] he is man-of-stabilized-intellect. Or [the passage may mean :] Whenever he withdraws, within his own Self, [all], beginning from the sense-objects upto sense-organs i.e., when he approprites in his own Self all in the form of sense-objects and sense-organs. But, how is it that the nomenclature a man-of-stabilized-intellect does not hold good in the case of an ascetic ? It is answered-
2.58 When one is able to draw the senses away from the sense-objects on every side when the senses try to contact the sense-objects, just as a tortoise draws in its limbs, and is capable of fixing his mind on the self - he too is of firm wisdom. Thus there are four stages of devotion to knowledge, each stage being perfected through the succeeding stage. Now Sri Krsna speaks of the difficulty of the attainment of firm devotion to knowledge and the means of that attainment.
Yadaa samharate chaayam kurmo’ngaaneeva sarvashah; Indriyaaneendriyaarthebhyas tasya prajnaa pratishthitaa.
yadā—when; sanharate—withdraw; cha—and; ayam—this; kūrmaḥ—tortoise; aṅgāni—limbs; iva—as; sarvaśhaḥ—fully; indriyāṇi—senses; indriya-arthebhyaḥ—from the sense objects; tasya—his; prajñā—divine wisdom; pratiṣhṭhitā—fixed in