Asserted Topics:
Elaboration on the remedy for the removal of Moh (delusion).
Key Points:
- The characteristics of Moh.
- Methods and remedies to avoid Moh.
Explanation:
In this Vachanamrut, Sadguru Muktanand Swami posed a question: “Oh Maharaj, what is the nature of Moh? And what is the remedy to remove Moh?”
In response, Maharaj first explained the nature of Moh. Maharaj states that the form of Moh can be recognized when the mind becomes deluded. When a person’s heart is overpowered by Moh, the mind experiences significant confusion. Then, one loses the power of discrimination between what is appropriate to do and what is not, often resulting in the choice of inappropriate actions.
Further, in Vach.G.M.53, Maharaj describes that Moh, as mentioned in the scriptures, is such that when it pervades the heart, the individual becomes blind to their own faults. Hence, not recognizing one’s own faults is the hallmark of Moh.
The Gita can also be considered a scripture for removing Moh. Right from the beginning, Bhagwan addresses Arjuna, saying: “kutastvā kaśmalamidaṁ viṣame samupasthitam?” Here, the word “kaśmala” refers to Moh. Towards the end, Arjuna himself admits, “naṣṭo mohaḥ smṛtilabdhā kariṣye vacanaṁ tava.” (Bhagavad Gita 18.73) “Oh Maharaj, through your teachings, my Moh has been destroyed.” Thus, Moh is treated here as well. Maharaj states that in Moh, a person does not recognize their own faults and instead sees only the faults of others. That is why, at the end of the Gita, Arjuna admits, “My Moh is destroyed,” but at the beginning of the Gita, he even accuses Bhagwan, saying, “kathaṁ bhīṣmamahaṁ saṅkhye droṇaṁ ca madhusūdana” (Bhagavad Gita 2.4). The use of the word “katham” implies that Arjuna is questioning whether Maharaj is making a mistake in giving him instructions. Such is the nature of Moh that a person, blinded by it, cannot see their own faults—even when standing before God.
Moh cannot be removed merely by knowledge. In the Gita, it is said:
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि।
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति।। (३-३३)
sadṛśaṁ ceṣṭate svasyāḥ prakṛterjñānavān api |
prakṛtiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣyati ||
(Bhagavad Gita 3.33)
Even a person of knowledge acts according to their inherent nature. The scriptures’ instruction of control (nigraha) does not always prevail. It is not that one in Moh is devoid of knowledge, nor is it that the wise are always free from Moh. Often, both states coexist. A person may possess knowledge yet still be deeply mired in Moh. The intriguing aspect of Moh is that when one transgresses boundaries despite having knowledge, it is called Moh. When the title “Moh” applies, it signifies that there is a disregard for knowledge or truly superior things. To say that Moh involves the rejection of knowledge would not be an exaggeration. In fact, in Moh, the rejection of knowledge is inevitable—otherwise, it wouldn’t be Moh.
Maharaj further explains the nature of Moh (delusion) through a somewhat perplexing example. Maharaj says, “Tonight, I saw the star Dhruv. Then, I saw the locations of the stars, deities, planets, the sun, the moon, and so on. After that, I turned my vision inward and saw everything within my body as well. Finally, I saw the Kshetragna (soul) and within that, Purushottam Bhagwan. As I focused my mind on Him, my concentration deepened, and I could not come out of my trance. Later, a devotee came and praised Me intensely, and out of compassion for him, I returned to My body.” Maharaj continues, “Then a thought arose in My heart: How do others come out of their trance? It became clear that they retain some attachment to sensory objects, which causes them to emerge from their trance. This means that, compared to the bliss of Maharaj’s form, when we give importance to the pleasures of the Panch Vishay (five sensory objects), we demonstrate our state of Moh.”
Distinction between Moh and Ignorance:
Moh and ignorance are distinct from one another. Moh is not simply ignorance, although it can involve ignorance. If Moh were merely ignorance, it would disappear the moment knowledge arises. However, this is not the case—even those who possess scriptural knowledge can fall prey to Moh. At times, scriptural knowledge itself can become a tool for Moh, aiding in its objectives. Thus, Moh involves a disregard for known truths, setting aside knowledge and proceeding in pursuit of its own goals.
Distinction between Moh and Vasana:
Moh is also different from Vasana (desires). While Vasana is related to Moh, they are not identical. If Vasana alone were present, there would be some sense of shame, and a person would maintain certain boundaries. However, in Moh, there is no such hesitation; it boldly displays itself, often manifesting in qualities or behavior. Hence, Moh is slightly more than just Vasana.
Vasana can exist even in someone who strictly observes all present norms of conduct. It is not necessarily true that all desires are eliminated just because someone adheres to strict norms; they are simply on the path. In contrast, a person in Moh cannot fully adhere to those norms—Moh will always find a way to break through, as Moh is accompanied by knowledge, albeit a particular kind of knowledge that serves its own purposes.
Distinction between Moh and Pramad (Negligence):
Moh differs from negligence as well. Pramad refers to not doing what should be done, and doing what should not be done. In comparison, Moh can be described as an inability to focus where one should, and focusing where one should not—meaning, even when something is uprooted, one cannot entirely uproot it. This is the nature of Moh. Often, even after negligence is removed, Moh can persist. Once external behavior is corrected, negligence may disappear, but it does not mean the soul has detached from what it should.
In the teachings of Sadguru Gunatitanand Swami, it is mentioned that Muktanand Swami would not feel affection for someone as virtuous as himself, but he would feel drawn towards someone as unattractive as a hunchbacked woman. This is because the Moh caused by Bhagwan’s Maya operates in such a way. (Gunatitanand Swami Vato, Prakaran 1/151)
The word Moh, derived from “muhvaichitye”, refers to thoughts that are contrary to the path of welfare. In the Samkhya Karika, Moh is shown in five stages (Samkhya Karika 47), also referred to as the five levels of ignorance. These are Tam, Moh, Mahamoha, Tamishra, and Andhatamishra.
Similarly, in the Yoga Sutras, this same concept is described as five Kleshas (afflictions): Avidya (ignorance), Asmita (ego), Raga (attachment), Dvesha (aversion), and Abhinivesha (clinging to life/deep attachment). These terms essentially represent successive stages of ignorance. The first level of Moh occurs when one mistakenly attributes permanence, purity, happiness, and selfhood to things that are actually impermanent, impure, sources of pain, and not the self. As stated, तत्र अश्रेयसि प्रवृत्तस्य प्रत्ययावरे श्रेयोऽभिमाने आद्यो विपर्ययः तमः इत्यभिधीयते (tatra ashreyasi pravṛttasya pratyayāvare śreyo’bhimāne ādyo viparyayaḥ tamaḥ ityabhidhīyate)—in short, when someone develops a reversed understanding of what is truly beneficial for the self, and instead becomes inclined towards what is harmful, this is considered the first stage of Moh. At this stage, the delusion is still easy to remedy.
The second level of Moh is when one associates the self with the body and relatives, leading to an attachment born out of egoism. This deeper level of Moh is more difficult to overcome because it extends beyond just the individual, becoming more ingrained in external relations.
The third level, referred to as Mahamoha, involves intense attachment to sensory objects, particularly the Panch Vishay (the five sensory objects). In this Vachanamrut, Maharaj has specifically highlighted this form of Moh, using the analogy of the “middle gem” (Madhyamani Nyaya). Maharaj states that the root cause of Moh is the attachment to the Panch Vishay, meaning a strong desire for these sensory pleasures.
The fourth level, Tamishra, represents anger or hatred (Dvesha), which is worse than the previous stages of Moh. This form of Moh is particularly dangerous because, while attachment can sometimes be controlled when someone dear intervenes, the force of anger and hatred is often stronger and much harder to restrain. Thus, this stage of Moh indicates a more advanced and severe delusion.
The fifth and final stage, Andhatamishra, refers to the fear of death. This fear is so deeply rooted that it affects both the wise and the ignorant alike. The desire to live, known as Jijivisha, is so strong that even when faced with death, the mind clings to the idea of continued life, refusing to accept the inevitability of death. In reality, this is entirely contrary to the truth, as no one can escape death. This fear is especially evident in the histories of powerful demons, such as Ravana and Kansa, who made every effort to avoid death until their very last breath. Even King Parikshit, a divine figure, experienced fear of death, but unlike the demons, he accepted the reality of it. This is why figures like Ravana are considered clear examples of extreme Moh and demonic nature. Thus, Moh progresses through these five stages.
By focusing particularly on the third type of Moh—attachment to sensory objects—Maharaj effectively summarizes all five stages. Maharaj explains that when the mind becomes deeply engrossed in the pleasures of the Panch Vishay, it becomes impossible to heed the advice of a Guru or beloved God, even if they forbid such indulgence. No matter how intelligent a person may be, their intellect becomes clouded, and they behave like an animal. Maharaj even goes as far as to say that if someone like Muktanand Swami were to refute Moh, a person in the grip of Moh might become so hostile as to want to behead him with a sword (Vach.L.17).
To uproot Moh, Maharaj offers three remedies: the first is Atmanishtha (firm faith in one’s own self as the soul), the second is to thoroughly understand the process of the world’s creation, sustenance, and dissolution, and the third is to deeply grasp the greatness of Bhagwan’s form.
The sensory objects of the world and the belief that the body is the self (dehatmabuddhi) have become deeply ingrained within us. They are not something that can be easily or comfortably detached from in a short time. Therefore, as we attempt to distance ourselves from them, we will experience difficulty and discomfort, which we must be prepared to endure. This requires Atmanishtha (firm realization of the self as the soul).
By understanding the process of creation, we realize the transience and insignificance of the world. When we comprehend the trivial nature of the things we have become attached to, or the things for which we squander this precious human life, we begin to desire to turn away from them.
Thirdly, Maharaj says we must deeply understand the greatness of Bhagwan’s form. Right now, the Panch Vishay (five sensory objects) may seem pleasurable to us, but the true source of happiness is Bhagwan. The pleasure derived from the Panch Vishay cannot match the bliss that one can experience through Maharaj’s form. Furthermore, the pleasure from sensory objects is perishable, while the bliss of Paramatma is everlasting once attained. When we make such a comparison within ourselves, the Moh for worldly objects diminishes.
When Moh is removed, both good and bad sensory objects appear equal. It is not just that bad things seem bad, but even the good things lose their appeal—this is a sign that Moh has been eradicated. This state arises when one sees no purpose in worldly objects or recognizes their inherent flaws. Scriptures highly praise this Nirmohi (free from delusion) state. Such a person is described as a Tatvavetta (knower of the truth), an Ananya Bhakt (single-minded devotee), or a devotee with the qualities of a Pativrata (chaste and faithful wife). This state of being like a Pativrata is not something that only the clever or intelligent can achieve. It is not limited to those with sharp intellect. Rather, anyone who has the determination can attain it.Maharaj says that, just as many simple women in this world practice faithfulness towards their husbands (Pativrata), while some who are clever or intelligent do not, the removal of Moh is not limited to the clever or knowledgeable. Maharaj emphasizes that anyone with a strong desire and determination to remove Moh can indeed become Nirmohi. However, one must approach this process gradually. If someone thinks they can uproot Moh immediately, they will not succeed. Thus, one must constantly strengthen their resolve by following the prescribed methods with dedication. The Yoga Sutras also mention, अभ्यासवैराग्याभ्यां तन्निरोधः (abhyāsa-vairāgyābhyāṁ tan-nirodhaḥ) which means through practice and detachment, the mind’s modifications are controlled. With patience and perseverance, progress is inevitable, but one should not become impatient and agitated. As the Gita states, अनेकजन्मसंसिद्धस् (aneka-janma-saṁsiddhas,) meaning that the attainment of this state may require many lives, so one must maintain long-term patience and determination to uproot Moh.Until a person sees the most cherished, favorable, and useful sensory objects as insignificant and painful, they are still in the sadhana (practicing) stage. When both good and bad sensory objects appear equal, that person has attained the siddha (accomplished) stage. The scriptures declare that such a person has fulfilled their purpose. This is the ultimate intent of all the scriptures.