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One who is not envious (adveṣṭā), but friendly (maitraḥ) and also kind (karuṇa eva ca) toward all living entities (sarva-bhūtānāṁ), who does not think oneself a proprietor (nirmamo) and is free from false ego (nirahaṅkāraḥ), who is equal in both happiness and distress (sama-duḥkha-sukhaḥ), who is forgiving (kṣamī), ever-satisfied yogi (santuṣṭaḥ satataṁ yogī), self-controlled (yatātmā), determined (dṛḍha-niścayaḥ) and investing one’s mind and intelligence in Krishna (mayy arpita-mano-buddhir) – such a devotee of Krishna (yo mad-bhaktaḥ) is very dear to Krishna (sa me priyaḥ). (BG 12.13-14)

By whom no one is put into agitation (yasmān nodvijate loko) and who is not agitated by anyone (lokān nodvijate ca yaḥ), who is free (mukto yaḥ) from exultation (harṣa), intolerance (amarṣa), fear (bhaya) and anxiety (udvegair), is also very dear to Krishna (sa ca me priyaḥ). (BG 12.15).

A Krishna’s devotee (yo mad-bhaktaḥ), who is impartial (anapekṣaḥ), pure (śucir), expert (dakṣa), neutral (udāsīno), free from all pains (gata-vyathaḥ), and carrying a spirit of renunciation in all endeavors (sarvārambha-parityāgī), is very dear to Krishna (sa me priyaḥ). (BG 12.16)

A devotee (bhaktimān yaḥ) who neither rejoices nor hates (yo na hṛṣyati na dveṣṭi), who neither laments nor hankers (na śocati na kāṅkṣati), and who is a renouncer of both auspicious and inauspicious things (śubhāśubha-parityāgī) is very dear to Krishna (sa me priyaḥ). (BG 12.17) One who is equal to friends and enemies (samaḥ śatrau ca mitre ca), who is equipoised in honor and dishonor (tathā mānāpamānayoḥ), heat and cold (śītoṣṇa), happiness and distress (sukha-duḥkheṣu), free from contaminating association (saṅga-vivarjitaḥ), equal in fame and infamy (tulya-nindā-stutir), silent (maunī), satisfied with anything (santuṣṭo yena kenacit), who doesn’t care for any residence (aniketaḥ), and carries a steady intelligence (sthira-matir) – such a devoted person (bhaktimān naraḥ) is very dear to Krishna (me priyo). (BG 12.18-19)

But (ye), those devotees (ye  bhaktās) who wholeheartedly follow (paryupāsate) this (idaṁ) imperishable path of dharma (dharmāmṛtam ) exactly as stated (yathoktaṁ) and with faith (śraddadhānā), making Krishna the supreme goal (mat-paramā), are exceedingly dear to Krishna (te ’tīva me priyāḥ). (BG 12.20)

In summary, a devotee of Krishna, who sincerely follows Krishna’s instructions making Krishna the supreme goal, is equipoised and satisfied in all circumstances of life, and is non-envious toward all living entities is extremely dear to Krishna.

if (atha) we cannot (na śaknoṣi) fix (samādhātuṁ) the mind (cittaṁ) steadily (sthiram) upon Krishna (mayi), then (tato) we should take to the repetition of fixing the mind on Krishna (abhyāsa-yogena). In this way, we would develop a desire (icchāptuṁ) to attain Krishna (mām). (BG 12.9) This stage can be understood as the regulative practice of internal bhakti yoga. It is noteworthy that cittaṁ represents the emotive side of the mind. It deals with one’s intention and attention.

If we are not even able to practice this (abhyāse ’py asamartho ’si), then we should be dedicated to performing transcendental activities for Krishna (mat-karma-paramo bhava). By working (kurvan api) for the pleasure of Krishna (mad-artham karmāṇi), we will attain (avāpsyasi) perfection (siddhim). (BG 12.10) In other words, doing external practices of bhakti involving our working senses for Krishna’s pleasure would lead to perfection.

If, however, (atha) we are not even able to (apy aśakto ’si) do this (etad), we should act (kartuṁ), giving up all the results of our work (sarva-karma-phala-tyāgaṁ), taking shelter of (āśritaḥ) a form of yoga with Krishna (mad-yogam) [direct methods of connection], and thus (tataḥ) try to be self-situated (yatātmavān). (BG 12.11) This marks the platform of nishkama karma yoga (or karma yoga with detachment from all results of action).

Knowledge or awareness of Krishna (jñānam) is certainly better (śreyo hi) than external practice (abhyāsāj). Meditation (dhyānaṁ) or constant remembrance of Krishna is better (viśiṣyate) than mere knowledge (jñānād). Thereafter (anantaram), constant remembrance (dhyānāt) naturally leads to the renunciation of fruits of action (karma-phala-tyāgas) and renunciation leads to lasting peace (tyāgāc chāntir) or living with Krishna exclusively (as stated above). (BG 12.12)

Krishna gives a very clear and concise response to this pertinent question. Those (ye) who fix (āveśya) their minds (mano) on Krishna’s personal form (mayy) and are always engaged (nitya-yuktā) in worshiping (upāsate) Him (māṁ) with (upetās) transcendental (paraya) faith (śraddhayā), they (te) are considered (matāḥ) by Krishna (me) to be most perfect (yukta-tamā). (BG 12.2)

Then, Krishna presents a comparison between the worshipers of the personal and the worshipers of the impersonal aspect. But, those who (ye tv) fully worship (paryupāsate) the indestructible (akṣaram), indefinite (anirdeśyam), unmanifested (avyaktaṁ), all-pervading (sarvatra-gam ca), inconceivable (acintyaṁ), unchanging (kūṭa-stham), immovable (acalaṁ), and fixed (dhruvam) – the impersonal conception of the Absolute Truth – by controlling the various senses (sanniyamyendriya-grāmaṁ), being equally disposed (sama-buddhayaḥ) everywhere (sarvatra) and engaged (ratāḥ) in the welfare of all (sarva-bhūta-hite) – they (te) achieve (prāpnuvanti) Krishna alone (mām eva). (BG 12.3-4) For those whose minds are attached (āsakta-cetasām) to the unmanifested, impersonal feature of the Absolute Truth (avyakta), there is far greater (adhika-taras ) trouble (kleśo) for them (teṣām). Pursuing the goal (gatir) of attaining the unmanifested impersonal (avyaktā) is certainly (hi) studded with (avāpyate) misery (duḥkhaṁ) for those who are embodied (dehavadbhir). (BG 12.5)

But, those who (ye tu) worship (upāsate) Krishna (māṁ), the Person, by meditating (dhyāyanta) with pure exclusive yoga (ananyenaiva yogena) – sacrificing (sannyasya) all their activities (sarvāṇi karmāṇi) unto Krishna (mayi), being devoted to Krishna (mat-parāḥ) and with their minds absorbed (āveśita-cetasām) in Krishna (mayy) – for them (teṣām), Krishna (ahaṁ) becomes (bhavāmi) the swift (na cirāt) deliverer (samuddhartā) from the ocean of birth and death (mṛtyu-saṁsāra-sāgarāt). (BG 12.6-7)

Now, there should not be any doubt that the exclusive worship of Krishna – the personal feature of the Absolute Truth – is what is recommended by Krishna. Here is a summary based on the above description.