59.vishyaa vinivartahnthe niraahaarasya dhehinaH
rasavarjam raso api asya param dhrshtva nivarthathwe
The sense objects cease to bother him whose senses are not in contact with them. But the aptitude for the sense experience stays till he has the perception of the supreme self.
The sense objects do not tempt him who is not attracted towards them but still the propensity to enjoy the sensual pleasures remains , though not encouraged , until the final consummation with the Supreme.
The first stage of withdrawing the indhriyas, senses from the indhriyaarThas , sense objects, is what is referred to here. When the senses are controlled as in the case of the sick or one undergoing a religious discipline etc., the sense objects like prohibited food are not temptations for him. But the desire for them is not gone but only suppressed. So when the condition for prohibition is removed the sense objects may attract the person again. This is what is meant by rasvarjam, the taste remains, meaning the taste for the sense experience.
niraahaara- not fed. The senses are not getting their food in the form of sense objects and thus enriched in their experience. So they become emaciated like the body of a starving man, niraahaarasya dhehinah, only to get nourishment again if the sense control is not permanent. The aspirant of spiritual progress will be able to attain permanent control of Indhriyas only when the desire for the sense objects are absent so that he does not feel elated or depressed by pleasant or unpleasant effects of sense contacts. This come only when he reaches the last state of sThithaprajan which means he had had the experience of the Supreme self , the bliss experienced by which makes all the other worldly joys appear trivial. This state of the experience of the absolute bliss is denoted by paramdhrshtvaa..
vishayaa vinivarthanthe means that the sense objects, vishyaaH, turn away The sense objects come only to him who desires them. That is, only those who desire them go and get them. This is implied by the word vinivarthanthe, they turn away.
rasah api nivarthathe- even the desire goes away when the aspirant has become a sThithaprajna afer experiencing the supreme self, param dhrshtvaa.
The reason for this is given in the next sloka .
60. yathatho hi api kountheya purushasya vipaSchithaH
indhriyaaNi pramaaTheeni haranthi prasaBham manaH
The senses of an aspirant till he reaches the final stage remain strong and carry his mind unaware even if he is striving, yathatahH api, to control them.
The mind due to the accumulated propensities through several births has become the slave of the senses and to control and withdraw it from the attraction of the senses is not at all easy. This aspect
61. thaani sarvaaNi samyamya yuktha aaseetha mathparaH
vase hi yasya indhriyaaNi thasya prajnaa prathishTithaa
Having controlled all the indhruyas one should be engrossed in Me . The one whose senses have become fully controlled he is the sthithprajna, a man of firm wisdom.
As explained in the sloka 58,
If one is not aware of the power of the indhriyas and follow the steps outlined above what will be the outcome, is explained in the next two slokas, which describe the descent ofman.
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