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Räjgeetä
here as mighty foes. In Vaidic tradition the defilement is actually termed as Ripu, which means enemy. That tradition considers sexual indulgence, anger, delusion, greed, ego and jealousy as six enemies of the spiritual aspirants. Those enemies are so strong that it would not be possible to overcome them by one's own efforts. It is therefore necessary to seek help. This stanza states that such help can come from a true Guru; the defiling instincts can be easily overcome by going to the shelter of such a Guru.
Since the above mentioned four types of Kashäy are usually presented in the order of anger, ego, deception, and greed, one would expect this stanza to start with Krodhädi (Anger etc.) instead of Mänädi (Ego etc.). That order, however, pertains to the time factor in which those Kashäys can be overcome. Krodh, for instance, is gross and can be easily identified, while other instincts are subtle and are not so evident. Therefore it is comparatively easy first to overcome the anger; the greed or desire is the last to be overcome.
In Vachanamrut (Vyakhyänsär-1, #199) Shrimad has mentioned that the order in which Kashäy arises consists of ego, greed, deceit, and anger. Ego is the predominant Kashäy among humans. If something happens to hurt our ego, we find it hard to bear it. We are egoistic and are not willing to let it down. We want to preserve it at all costs. Shrimad has therefore written in Sadguru Bhakti Rahasya (Vachanamrut # 264):
Anant Kalathi Athadyo, Vinä Bhän Bhagawan; Sevyä Nahin Guru Santane, Mookyun Nahin Abhimän.
It means that the worldly soul has been wandering since the infinity because of the ignorance of its true nature. That happens on account of not surrendering to the true
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