Moh, from the Sanskrit root muh, meaning “to become stupefied, to be bewildered or perplexed, to err, to be mistaken,” stands in ancient texts for perplexity or confusion, as well as for the cause of confusion, that is, avidya or ajnana (ignorance or illusion). In another context, it stands for “the snare of worldly illusion, infatuation.” Its function is twofold: it clouds the discernment of truth and prevents the realization of reality, leading to an error of judgment or wrong knowledge (mithya jnana). Men believe in the eternal reality of their own existence or ego; they see truth in what is false and seek happiness in what begets suffering.
In Punjabi, moh generally means love for and attachment to worldly things and relations. In Sikh Scripture, the term frequently occurs coupled with maya as maya-moh, interpreted both as infatuation for or clinging to the illusory world of the senses and as the illusion of worldly love and attachment. Sikh interpretation of maya, however, differs from that of classical Advaita philosophy, which considers the phenomenal world unreal and therefore an illusion caused by human ignorance. In Sikhism, the visible world is a manifestation of God Himself and is therefore real, yet it is not satya or true in the sense of being immutable and eternal.
This world of mass, form, and movement woven into the fabric of time and space is God’s play, created at His pleasure and is, as such, real and sacred. But it represents only one transient aspect and not the Ultimate Reality. Maya is not an illusion in the sense of a mirage, a factual nullity; it is a delusion that represents the transient as permanent and a part as the whole. Moh for maya, i.e., for this transient world of the senses, hinders the soul’s search for its ultimate goal and is, therefore, one of the Five Evils. It is related, on the one hand, to kām (desire, love) and lobh (possessiveness, covetousness) and, on the other, to ahankar (sense of I, my, and mine).
That is why moh has been referred to as a net, maya-jaal (GG, 266). Guru Nanak advises shedding moh as it is the source of all evil and a cause for repeated births and deaths (GG, 356). The antidote to moh is non-attachment. This is not easy, as the Gurus preach active participation in life rather than renunciation and escapism. Ultimately, of course, all depends on nadar or God’s grace. Says Guru Nanak: “Nadari kare ta eh moh ujde” (His grace alone will cancel this moh) (GG, 356). The right remedy is understanding (jnana) that the mundane world, its relations, and affairs, demanding one’s participation and involvement, are transient.
Non-attachment thus is not non-action but an attitude toward action, characterized by Guru Nanak as that of a bajigar, a participant in a sport. The world, says Guru Nanak in a hymn in Maru measure, “is like a seasonal pastureland where one passeth but a few days…. Like the bajigar one plays one’s part here and departs” (GG, 1023). An image in gurbani describing the ideal life is that of the lotus, which, although living in water, keeps its head above it without allowing itself to be submerged.
References :
1. Sabadarth Sri Guru Granth Sahib. Amritsar, 1969
2. Avtar Singh, Ethics of the Sikhs. Patiala, 1970
3. Sher Singh, The Philosophy of Sikhism. Lahore, 1944
Moh: The Illusion of Attachment in Sikh Philosophy
Introduction
Moh, meaning attachment or infatuation, is one of the Five Evils in Sikhism, along with kām (desire), lobh (greed), krodh (anger), and ahankaar (ego). It represents the excessive emotional and material attachment to worldly possessions, relationships, or even one’s own identity. While attachments are a natural part of life, Sikh philosophy warns against their overindulgence, as they can lead to spiritual stagnation and a disconnection from the Divine.
Understanding Moh
Moh is rooted in the human tendency to cling to things, people, or ideas that bring comfort and familiarity. It manifests as an inability to detach oneself emotionally or mentally, often leading to an unhealthy reliance on temporary and transient entities. Sikhism highlights that attachment is an illusion, as all worldly phenomena are impermanent. Guru Nanak Dev Ji emphasizes this in the Guru Granth Sahib: “Why are you so attached to that which is temporary? All will perish in the end” (GG, 634).
At its core, moh blinds individuals to the transient nature of life and fosters an illusion of permanence. This illusion entangles the mind, preventing it from focusing on higher spiritual truths and the realization of God’s eternal presence.
The Consequences of Moh
Moh creates barriers on the path to spiritual growth by fostering dependency and attachment to the material world. It drives individuals to prioritize relationships, possessions, and achievements over their connection with the Divine. Guru Arjan Dev Ji warns, “Attachment leads to suffering, and one who is entangled in it forgets the True Name” (GG, 1278).
Attachment can also lead to fear and sorrow. Fear arises from the possibility of losing what one is attached to, while sorrow emerges when that attachment is broken. These emotions keep the mind restless and distracted, making it difficult to cultivate inner peace or engage in meaningful reflection.
Moreover, moh can create conflicts and divisions. Excessive attachment to personal desires or opinions often leads to selfishness, greed, and an inability to empathize with others. This not only disrupts personal relationships but also undermines the broader harmony within communities.
The Antidote: Detachment and Devotion
Sikhism offers a clear path to overcoming moh through detachment (vairag) and devotion (bhakti). Detachment does not mean renouncing the world or relationships but developing an attitude of non-attachment. It involves recognizing the temporary nature of all things and cultivating an inner independence. Guru Amar Das Ji explains, “Live in the world but remain unattached, like the lotus flower that floats on water but is not submerged by it” (GG, 549).
Devotion to God and constant remembrance of His Name (naam simran) serve as the ultimate antidotes to moh. By immersing oneself in the love of the Divine, individuals can transcend their worldly attachments and focus on eternal truths. Guru Nanak beautifully articulates this: “Detach yourself from illusion, and attach yourself to the One who is eternal” (GG, 356).
Living Beyond Moh
To live beyond moh, Sikhism advocates grihastha—a life of balanced involvement in worldly duties without attachment. The Gurus emphasized the importance of rightful earning, selfless sharing, and humility as tools to navigate life’s responsibilities without becoming entangled. Meditation and reflection on the teachings of Gurbani also help nurture a mindset of gratitude and surrender, enabling individuals to overcome the illusion of attachment.
Conclusion
Moh, or attachment, is a powerful yet subtle force that binds individuals to the transient world, drawing them away from the eternal Divine. By practicing detachment and devotion, one can rise above moh and embrace a life of spiritual clarity and inner peace. As Guru Arjan Dev Ji reminds us, “True detachment lies in seeing the world as it truly is—impermanent, and yet a reflection of the Eternal” (GG, 701). By understanding and overcoming moh, individuals can live fully in the world while remaining connected to their spiritual essence.
