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Although we are spirit souls experiencing changes associated with our bodies, all our interactions tend to be expressed in terms of our bodies. Would this not cause us pain if the very framework of interactions is temporary? Krishna helps us out in this regard by giving us a practical tip.

Indeed (tu), contacts with the material sense objects (mātrā-sparśās) give rise to (dāḥ) perceptions like heat and cold (śītoṣṇa), and happiness and distress (sukha-duḥkha). They come and go (āgamāpāyino) – they are temporary (anityās). We must tolerate (titikṣasva) them (tāṁs). (BG 2.14) Indeed, tolerating an experience is easy when we know it is temporary. However, Krishna points out a much loftier goal for tolerating our experiences. A wise (dhīraṁ) person (puruṣaṁ) to whom (yaṁ) these [temporary perceptions of happiness and distress] (ete) indeed (hi) do not (na) cause pain (vyathayanty) and who is equal in distress and happiness (sama-duḥkha-sukhaṁ) is eligible (kalpate) for immortality (so ’mṛtatvāya). (BG 2.15)

1. Control the senses (viniyamya) by the mind by (i) practicing yoga with determination (niścayena) and without deviation (‘nirviṇṇa-cetasā), and (ii) abandoning all material desires born of mental speculation (tyaktvā sarvān aśeṣataḥ). (BG 6.24)
2. Fix the mind exclusively on the goal of the spiritual self: Gradually, step by step, become fixed on the ultimate purpose by the intelligence with full conviction. (BG 6.25)
3. Bring the wandering mind under the control of the spiritual self: Whenever and wherever the mind wanders, detect it, and bring the mind under the control of the self. (BG 6.26)

Notice the similarity between this section and a section in Chapter 2, wherein Krishna gives the formula for controlling our senses. In summary, the senses are going to be in control only if the mind is in control, and the mind is going to be in control only if it is connected with the divine self. Our divine self is uncovered by reconnecting with the source of our existence, Krishna. A suitable practice is recommended in the next section.

When the mind is pacified, the yogi experiences freedom from all internal contamination characterized by (i) the highest perfection of happiness – free from passion, and (ii) qualitative oneness. (BG 6.27–28) The perfected yogi experiences the presence of Supersoul (Krishna) in everyone and sees everything resting in Krishna, leading to equal vision. (BG 6.29–32)

When the mind is thus situated in equanimity, one goes beyond the forces of birth and death (jitaḥ sargo) and becomes situated on the brahman or spiritual platform (brahmaṇi te sthitāḥ), by virtue of which one has a flawless (nirdoṣaṁ) and equal (samaṁ) vision (BG 5.19). On the brahman platform, one exhibits steady intelligence (i.e., neither overjoyed by pleasure nor agitated by pain), and non-bewilderment (BG 5.20). Such an expert action yogi remains non-attached (asaktātmā) in the face of varieties of external contacts, and experiences unlimited pleasure (sukham akṣayam) within (vindaty ātmani) because of linking with the brahman platform (brahma-yoga-yuktātmā). (BG 5.21)

One factually becomes wise (budhaḥ) and clearly recognizes that all actions in sense gratification (bhogā) inevitably result in miseries (duḥkha-yonaya). The actions of sense gratification attempt to extract enjoyment by the sensory contact with the sense objects that are always in a state of flux (ādy-antavantaḥ). Therefore, the wise do not delight in such ephemeral enjoyments (BG 5.22).