यदा संहरते चायं कूर्मोऽङ्गानीव सर्वश: ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ।। ५८ ।।

yadā saṁharate cāyaṁ kūrmo’ṅgānīva sarvaśaḥ |
indriyāṇīndriyārthebhyas-tasya prajñā pratiṣṭhitā || 2.58 ||

Any text to be a proper Sastra must have a rare element in it.  The apoorvata (rarity) of Gita Sastra is its stress on sense-restraint.  Not only that, Gita does not set forth the usual ritualistic and ceremonial standards for taking up its study and practice.  In fact, it decries these.  At the same time, by presenting  the new discipline, the singular need for sensory restraint, it makes its gospel universal.  Its message rises above religious divisions and rigidity, and anoints it as a philosophical or personality-based science.

When the yogi is able to withdraw his five senses from their respective objects, as does the turtle its limbs, he can verily be regarded as stable-minded.

By making us look at the turtle, a very harmless water creature, and learn how suddenly but cleverly it is able to withdraw all its five limbs, whenever it finds danger outside, Krishna asks the yogic practitioner to incorporate  the  same mastery with regard to his outgoing senses.  The world is huge and extensive.  The objects it contains are also endless.  They display variety in every way, in all facets.  On the other hand, man has a very small limited body.  Is it possible then for any one to safeguard himself against the assault of the world objects?

Nature is not so thoughtless or harsh in its ways.  Let the variety and endlessness be around the limited body of man.  But these will not be able to enter his inner sphere except with the permission and linkage of his senses.  To see the huge elephant or the endless ocean, the small eye of man alone has the competence.  If he closes his eyes, or does not open the  lids, any overwhelming sight in front will become inconsequential.  What is the cause then for any worry?  Should man think of this full control and mastery gifted to him, first, or the hugeness and endlessness of objects surrounding him, thereby holding the view that the objects are greater than the senses?

Krishna emphasizes a proper evaluation of matters. And for this, he always focuses attention on man himself – his inner personality. The area to be surveyed or covered is too small. Nobody can plead inability or lack of time.

As the turtle is, so should the Sthita-prajna be. Earlier or later, this inevitable mastery has to be achieved. The one who strives for it, gains the true Self-ascent fast.

Having pointed out the nature of mastery, Krishna proceeds to explain how each of the senses is capable of forcibly robbing the mind and linking its thoughts, feelings and fascinations to an object in front. By this he wants to stress that the regulation or mastery cannot be partial of piecemeal. All the senses have to be moderated and regulated. The sensory downfall can come to anyone at any time. He cites the instance of a ship, which if not properly guided and maneuvered, will be led astray by powerful winds. The illustration is about sailing ships which used to be piloted by maneuvering the sail depending upon the direction of the wind from time to time. There used to be instances of utter disaster caused by lack of control over the sail.

Among the five senses, even one will be sufficient to draw the mind away and bring disaster. I cannot but remember the instance of the distinguished daughter of Rajarshi Janaka, the consort of great Rama. None can hope to get a life-partner with greater fondness and fidelity. Janaki insisted that she should follow her Lord to the forest, stating that the “pomp and glory of Ayodhya are verily a desert for me in the absence of my beloved Lord, and the hardships and vagaries of forest will be a coveted bed of roses if I am by the side of my great Lord”.

Thirteen years they spent in Dandakaranya sweetly. In the fourteenth year they made a hermitage in Janasthana to live in austerity, peace and Self-absorption, as a fitting prelude to returning to Ayodhya successfully, fulfilling the great mission. And lo, came there in front of her hermitage a golden deer, moving its tail, ears and horns to flirt with Janaki’s eyes. She lent her mind to the sight and her eyes got fixed on the animal. In minutes, the great Janaki forgot all her earlier resolve and gave vent to an unyielding urge to possess the animal, come what might. “Even if you can’t get it alive, bring it, O lord, dead, so that we can take the skin with us,” insisted she.

Janaki’s allurement shook strangely Sri Rama’s resolve too, although Lakshmana did not forget to remind both about the treachery of the sight, stating clearly, “It can only be the witchcraft of the Rakshasas to bring about our ruin”. Rama did not heed his brother’s words and failed to restrain Janaki. And, the events that followed are widely known !