विषया विनिवर्तन्ते निराहारस्य देहिनः।रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते॥
viṣayā vinivartante nirāhārasya dehinaḥrasa-varjaṃ raso ’pyasya paraṃ dṛṣṭvā nivartate
Word by word
The verse says
The objects fall away for someone who refuses them, but the taste for them stays. Even the taste goes, once he has seen what is higher.
In plain words
The most honest verse in the chapter, and it corrects the one before it.
Stop eating and food goes away. The wanting does not.
Krishna says the taste only goes when something better has actually been seen. Not before.
Where you've felt this · with money
You give something up and manage it for months. You are proud of the streak and you think about it every day. The abstaining is real and so is the appetite underneath it, running the whole time.
Going deeper
Rasa is the key word, and it means taste in both senses — flavour, and the relish for a thing.
This verse is the Gita being scrupulously honest about its own method. Verse 58 praised withdrawal of the senses. Verse 59 immediately concedes that withdrawal alone leaves the craving intact and running.
That is a serious admission for a text about self-control to make. It means all discipline of the ordinary kind — abstinence, restraint, willpower — is being classified as incomplete. Effective on behaviour, useless on appetite.
Paraṃ dṛṣṭvā — having seen the higher. This is the only mechanism offered, and it is not a technique. Something else has to become more interesting than the thing given up.
Which explains a structural feature of the whole book. The Gita does not stop at verse 61 with an account of sense control. It goes on for sixteen more chapters, and most of them are about what there is to see. The discipline was never supposed to be enough on its own.