59. Though the embodied soul may be restricted from sense enjoyment, the taste for the sense objects remains. But, refraining from such engagements by experiencing a higher taste, he is fixed in consciousness.
Significance:
A neophyte yogi, a karma yogi, for instance may still be attached to eating meat but he refrains from doing it because there is the higher taste, the taste for spiritual life. That taste, however, may be bittersweet in the beginning, which why in the early innings the karma yogi, may have temporary setbacks. Admitting his level, or in other words, be honest about it, a karma yogi can continue his purification of existence, no problem whatsoever.

60. The senses are so strong and impetuous, O Arjuna, that they may forcibly carry away the mind of a man of discrimination who is endeavoring to control them.
Significance:
To reach total perfection of existence one has to have sincerity of purpose. Therefore one has to be willing to develop the qualities of goodness, as mentioned in Bhagavad-Gita 18.42. They are the the gateway to pure goodness, brahma-nirvana, when one adds yoga to it all. This make take some time, but what is there to lose, besides useless material existence? So better swallow the bitter pill to gradually enjoy more and more actual freedom, actual knowledge, and actual, lasting happiness.

61. Those who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known to be a man of steady intelligence.
Significance:
To keep the senses under control one has to have a higher goal in life. That higher goal is the Absolute Truth. When one prefers to be a slave of his senses one lives in the world of illusion every other day. Such a person doesn’t understand anything about the purpose of the world, nor how the material world is being perfectly organised by God’s infallible law of karma. In Bhagavad-Gita 3.27 it is stated: “The conditioned soul, bewildered by the influence of false ego, considers himself the doer of activities that are actuality carried out by the three modes of material nature”. So the bewildered soul misidentifies, and has false claims because of his delusions.

62-63. While contemplating the objects of the senses a person develops attachment for them, from this attachment lust develops, and from lust anger arises. From anger, complete delusion emerges, and from complete delusion bewilderment of memory. When memory is bewildered intelligence is lost and one again falls into the material pool.
Significance:
One has to reach the object of the one sense, the fixed in Brahman mind. That Brahman is being explained in Bhagavad-Gita 13.13, 14.3 and 14.4. One is able to do that very easily when ones intelligence is available.  Krishna states in Bhagavad-Gita 10.10 that He gives the intelligence, the buddhi, needed to a person who is engaged in devotional service but has not fully realised Him. If one doesn’t utilise the human form of body to reach liberation from dysfunctional materialistic existence, one is lost when living as well as when dying. Dysfunctional material existence may be utopian or it may be dystopian, both are merely two illusory sides from the same illusory coin.

64. One who has reached equanimity within the Supreme is in knowledge of the Supreme, and can have the full mercy of the Supreme.
Significance:
God’s mercy, God’s undeserved gift, is constantly there. By quitting false ego one becomes aware of it. Being fixed at the level one realises the ultimate reality continuously. Those people who try to absolute moral principles, instead of utilising moral principles for purification of existence, will never realise the status of this world. They only very vainly try to be the big judges of the world, the overlords of the world. And thereby they remain illusioned day after day, being imprisioned by maya shakti, God’s original and actual overlord.