Srimad BhagavadGita

When one does not meditate on the divine auspicious form of Bhagawān who is the most auspicious refuge and wishes to achieve sense control and soul realisation based on his own efforts, then due to anyonyāśrayadoṣaṃ (the flaw of reciprocal interdependence) he fails to achieve both and ends up with the destruction of his soul. How this happens is explained in these 2 ślokas.

Kṛṣṇa says, "One who meditates on the objects of the five senses (due to his tendency to indulge in them from endless lifetimes), his hold on them increases due to which strong desire to acquire them occurs. This desire leads to anger which comes like a flood. This anger leads to loss of discrimination between right and wrong. Loss of discrimination leads to loss of memory or forgetfulness. Forgetfulness leads to loss of intelligence and one gets destroyed by drowning in saṃsāra."

dhyāyato viṣayān (One who meditates on objects pertaining to the five senses like sounds, etc.) The taste for the senses does not go because he does not meditate on the divine body of Bhagawān which is the most auspicious refuge. Due to this, he is unable to realise the soul too. He fails to pull back his senses from sense objects in spite of all his efforts and due to his sinful vāsanas from beginning less time, he is unable to stop meditating on the sense objects.

puṃsaḥ saṇgas teṣūpajāyate (Such a person's hold on the sense objects increases further as time passes) He has to face an adverse effect as his mind is unable to take refuge in the divine auspicious form of Bhagawān that alone has the ability to remove his strong hold on the sense objects. 

​saṇgāt sañjāyate kāmaḥ (When the taste for sense objects ripens, it is called lust) Upon reaching this state, the jīva feels as if he cannot live if he does not experience them. This is lust.

      sañjāyate (Occurs strongly) When one reaches this state, it becomes impossible to get rid of the

attachment towards the sense objects.

kāmāt krodho’bhijāyate (Due to this lust, there is an outpour of anger) The way this happens is, when one develops such lust on an object and is unable to acquire possession on it, he forms an opinion on not only the person who was instrumental in this but also on the others around, 'My desire could not be fulfilled because of these people. They are responsible for this'. Along with this opinion comes great anger too.

abhijāyate (abhitaḥ jāyate- like a flood) During Bhagawān's incarnation as Sri Rāma, the anger which HE displayed due to HIS pain of separation from mother Sīta was directed not only at Rāvana who was responsible for it but on the whole of the world. sa deva gandharva- manuṣyapannagaṃ jagat saśailaṃ parivartayāmyahaṃ Rāmayana Ādi 64-76 (I will turn this whole world comprising of mountains, living beings like devatas, gandharvas, manuṣyas and snakes upside down) 

krodhād-bhavati saṃmohaḥ (Anger causes delusion) When one is highly deluded, it is called saṃmohaṃ. The discriminative ability about what should be done and what should not be done is lost. kruddaḥ pāpaṃ na kuryāt kaḥ kruddho hanyāt gurūnapi Rāmayana. Sundarakāṇḍa 55-4 (Which angry man does not sin? Overpowered by anger, one kills his elders too) As told above, having lost his discriminative judgement he can perform any heinous crime.

saṃmohāt smṛti-vibhramaḥ (Due to the loss of this discriminative judgement, he forgets to continue his efforts to bring his senses under control) It is told here that saṃmohaṃ (loss of this discriminative judgement) leads to smṛti-vibhrama. The word smṛti-vibhramaḥ here refers to loss of memory (forgetfulness). When used in this context, this forgetfulness refers specifically to him being unable to remember about the main activity started by him which is gaining victory over his senses. 

smṛti-bhramśād buddhi-nāśaḥ (In this way, since the thought of attempting to gain victory over the senses slips out of his mind, his determination to practise jñāna yoga to obtain a vision of the soul also gets destroyed.) It cannot be concluded that due to this loss of memory, all knowledge in the person gets destroyed. It is also not appropriate to assume buddhi here to mean vision of the soul. This is because it is something he will obtain in the future and something which is not obtained yet cannot be lost too. The word 'buddhi' therefore refers to 'the strong determination to practise jñāna yoga', which is a means to obtain vision of the soul. This determination arises from the desire to obtain a vision of the soul and also from contemplation on gaining victory over the senses. This meaning for buddhi is apt for the context. 

buddhir-nāśāt praṇaśyati Since this determination is destroyed, he loses the opportunity to practise the means and attain mokṣa and like earlier drowns in the ocean of saṃsāra and attains misfortune. Due to the body's association with the soul, he remains in the delusion that the body itself is the soul and is thus unable to realise his own nature. This misfortune attained by him is termed as praṇaśyati here.

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