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Never give up what you want MOST for what you want NOW.

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.

Lord Krishna acknowledges and acquiesces in Arjuna’s point – indeed, it is very difficult to control the mind. However, it is not impossible. Krishna reveals the secret for controlling the mind – it is possible by suitable practice (abhyāsena) and detachment (vairāgyeṇa). (BG 6.35) Success is assured for a rigid practitioner. Yoga is difficult for one whose mind is uncontrolled. But, one who strives to control the mind by right means (śakyo ’vāptum upāyataḥ) is assured of success. (BG 6.36)

What could be considered a suitable practice?

In this context, it is worthwhile for us to ascertain the suitability of a practice. Two factors are important to consider: (1) applicability of the practice for a particular age, and (2) our own qualification to adopt the practice. In Srimad Bhagavatam (SB 4.3.52), it is clearly stated that although the process of meditation may be suitable for the Satya-yuga (about 2 million years ago), the process of performing expensive sacrifices may be appropriate for the Tretā-yuga (about 1 million years ago), and the process of deity worship may be recommended for the Dvāpara-yuga (>5,000 years ago), for the present age of Kali (kalau), chanting the names of Krishna (hari-kīrtanāt) is considered as the most suitable practice.

Krishna has innumerable names and so a natural follow-up question can be raised: which names of Krishna are most suitable for chanting? The chanting of the Hare Kṛṣṇa mahā-mantra (Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare) is particularly recommended for this age in the Kali-santarana Upanisad.

As far as our qualification is concerned, there is absolutely no qualification necessary for chanting the Hare Kṛṣṇa mahā-mantra. This is confirmed in Śikṣāṣṭaka 2 (Cc Antya 20.16). Therefore, both from the perspective of the applicability of practice for the current age and our own qualification, chanting of the Hare Kṛṣṇa mahā-mantra is most suitable.

Making the practice effective

As discussed in a yoga section, a practice can be made effective by 4 methods: (1) doing it for a prolonged period, (2) doing it regularly, (3) prioritizing it over other activities, and (4) doing it with a strong sense of reverence (especially toward the object of practice).

The detachment factor

Alongside a suitable practice, we also need detachment for success. Generally, we want the objects of our desire and we want them immediately. Even if we may choose appropriate desirables, any delay in getting them makes us impatient and kills our enthusiasm and confidence. Detachment is needed to overcome our distractions (or to select the most suitable object to desire) and to tolerate our slow rate of progress (or to sustain enthusiasm, confidence, and patience) on the spiritual path. Detachment from the so-called attractive objects of this material world is practiced by cultivating our attachment toward spiritual objects (such as the Holy Name, the beautiful form of the Supreme Lord, various services that we are instinctively drawn toward, etc.). Detachment is also a natural outcome of the aforementioned suitable practice (as confirmed by SB 1.2.7).

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)