This is a brief sub-gloss. For a fuller reading of this verse, see Madhusūdana, Śaṅkara, or Rāmānuja above.

Of the man who broods, who keeps thinking, on objects, dwelling on the particular things, sound and the rest, attachment, clinging, fondness, arises toward those objects. From attachment, from fondness, is born desire, craving. From desire, when it is thwarted somewhere, anger arises.

For one whose passion for objects has not been cast out, whose mind has not entered into Me, even though he sit holding the senses in check, the dwelling on objects becomes unavoidable through the beginningless impressions of sin. In a man dwelling on objects, attachment, grown great, arises again. From attachment is born desire. Desire is the ripened state of attachment: the state a man reaches in which he cannot remain without enjoying the objects, that is desire. From desire anger arises. While desire is present and the object is not at hand, anger arises toward the men at hand, with the thought 'by these my wish has been thwarted'.

Krishna states the cause of the fault of attachment and the rest, with two verses, for its removal. 'Delusion' (sammoha) is the desire for what is contrary to dharma. So the meaning of the word 'moha' was stated in the Upagita, 'what is named delusion, and the mark of unrighteousness, is settled to lie in sinful deeds'; and elsewhere too, 'delusion is the craving for what is against dharma'. 'The wandering of memory' is the loss of the memory of what is prohibited and the like. 'The destruction of the buddhi' is the destruction, in every way, of the buddhi that discerns fault. 'He perishes', that is, he reaches the calamity of hell and the rest. So it is said, 'when forgetfulness of the scripture arises in one who craves what is against dharma, then, through not seeing the fault and through doing it, he comes to hell'.