The senses generally roam about the sense objects for enjoyment. While the senses (indriyāṇāṁ) are roaming (caratāṁ), if the mind (mano) is subservient to (anuvidhīyate) even one (hi) sense (yan), that sense (tad) can rob away (harati) one’s (asya) intelligence (prajñāṁ) just like (ivā) the wind (vāyur) can sweep away a boat (nāvam) on the water (ambhasi). (BG 2.67) The mind’s nature is to latch on – either it can latch on to sense objects for enjoyment or to a higher taste in Krishna’s service. Therefore (tasmād), the intelligence (prajñā) of one whose (yasya) senses (indriyāṇi) are fully (sarvaśaḥ) restrained (nigṛhītāni ) from their objects (indriyārthebhyas) is (tasya) firmly fixed (pratiṣṭhitā). (BG 2.68)

The consciousness of those with controlled senses and that of those without are different as night and day. What is (yā) night (niśā) for all beings (sarva-bhūtānāṁ) is (tasyāṁ) the time of awakening (jāgarti) for the self-controlled (saṁyamī); that (sā) which is (yasyāṁ) the time of awakening (jāgrati) for all beings (bhūtāni) is the night (niśā) for the introspective (paśyato) sage (muneḥ). (BG 2.69) Do the desires go away for an introspective sage? No. As (yadvat) the sea (samudram) remains still (acala-pratiṣṭhaṁ) even when waters enter (praviśanti) and fill it (āpūryamāṇam), similarly (tadvat) in whom (yaṁ) all (sarve) desires (kāmā) enter (praviśanti) but one does not act upon them (acala-pratiṣṭhaṁ) – attains peace (sa śāntim āpnoti), not (na) one who strives to satisfy such desires (kāma-kāmī). (BG 2.70)

BG 2.70 reveals that desires cannot be checked. However, we don’t need to act upon the ever-flowing desires but we can redirect them toward Krishna’s pleasure. That will form the real foundation for peace.

Giving up (vihāya) all (sarvān) desires (kāmān), a person (pumāṁś) who (yaḥ) lives (carati) free from desires (niḥspṛhaḥ), free from proprietorship (nirmamo) and free from false ego (nirahaṅkāraḥ) attains (sa adhigacchati) peace (śāntim). (BG 2.71) This is (eṣā) the status (sthitiḥ) of Brahman (brāhmī), after attaining (prāpya) which (enāṁ) one is not (na) bewildered (vimuhyati). If one is thus situated (sthitvāsyām ) even at the moment of death (anta-kāle ’pi), one attains (ṛcchati) spiritual liberation (brahma-nirvāṇam). (BG 2.72)