2.59 The objects of the senses turn away from the abstinent man leaving the longing (behind); but his longing also turns away on seeing the Supreme.

2.59 Visayah etc. Of course, in his (ascetic's) case there is no contact with sense-objects, colour and the rest that are enjoyable. Yet, the sense-obects retreat [from him] leaving a taste in the form of longing that exists in his internal organ. Hence he is not a man-of-stabilized-intellect. Some (commentators) say that 'taste' denotes the sweetness etc., of the objects of experience. But, in the case of a man of Yoga there exists no longing as he has seen the Supreme Lord. On the other hand, in the case of the other, i.e. an ascetic, this does not retreat (disappear).

2.59. Even for one who abstains from sense objects, the objects may cease, but the taste for them does not. However, for this man of steady wisdom, even that taste ceases upon the direct experience of the Supreme Truth. Commentary: "The objects of the senses turn away from the abstinent dweller in the body, but not the taste (for them)." A person abstains in two ways: (1) voluntarily giving up food or being forced to give it up due to illness, and (2) renouncing all sense objects and sitting in solitude, i.e., withdrawing the senses from their objects. Here, the term "abstinent" refers specifically to the practitioner who withdraws his senses from their objects. In the mind of an ill person, this thought remains: "What can I do? My body lacks the strength to consume things; I am helpless in this. But when I recover and strength returns to my body, then I will enjoy objects." Thus, the sense of taste (attachment) remains within him. Similarly, when the senses are withdrawn from their objects, the objects cease, but the inner sense of taste, the perception of pleasure in objects, within the practitioner does not easily cease. For those practitioners who have no natural attachment to objects and possess intense dispassion, this sense of taste ceases even during the stage of spiritual practice. However, this statement is made for those practitioners who are engaged in practice thoughtfully but without intense dispassion; even after renouncing objects, their sense of taste does not cease. "But for him, even that taste ceases upon seeing the Supreme." For this man of steady wisdom, the sense of taste ceases upon the direct experience of God. It is not a rule that one becomes a man of steady wisdom merely because the sense of taste ceases. However, it is a rule that upon becoming a man of steady wisdom, the sense of taste does not remain. The phrase "even that taste" implies that the sense of taste resides in the practitioner's ego, in his sense of "I"-ness. This very sense of taste assumes a gross form as attachment. Therefore, the practitioner should extract this taste from his very ego, thinking, "I am desireless; to harbor attachment or craving is not my nature." In this way, by cultivating a desireless disposition or by having the resolve to be desireless, the sense of taste does not remain, and upon the experience of the Supreme Truth, the taste is completely eradicated.