Moh

Last updated • 3 min readFrom Wikipedia, The Free Encyclopedia
Five Evils

1. Kam (Lust) 2. Krodh (Rage) 3. Lobh (Greed) 4. Moh (Attachment) 5. Ahankar (Ego)

Contents

Moh (Punjabi: ਮੋਹ mōha; Sanskrit: muh [1] ) is a word in Punjabi and Sanskrit which describes attachment to worldly possessions or individuals. [2] [3] [1] It is one of the five thieves within Sikh philosophy which hinder one's spiritual development. [2] [3] [1]

Definition

The term has been translated by Harbans Singh as meaning: “to become stupefied, to be bewildered or perplexed, to err, to be mistaken”. [1] It is defined in ancient Indic texts for perplexity or confusion and for the cause of confusion, that namely being, avidya or ajnana (ignorance or illusion). [1]

It is called aaskti "आसक्ति" in Hindi, which is considered a root cause for राग द्वेष "all the sorrows in life".[ citation needed ] In Hindu religious texts it is a cause of ignorance अज्ञान which is due to worldly illusion माया (maya).[ citation needed ]

In another context, it stands for “the snare of worldly illusion, infatuation.” [1] Its purpose has two elements: it obscures the discernment of truth, prevents the perception of reality, and it creates an error of judgement or leads to wrong knowledge (mithya jnana). [1] Humans believe in an eternal reality of their own existence or ego; they see truth in what is false and seek happiness in what brings suffering. [1]

In Punjabi moh generally means love of and attachment to worldly things and relations.

Description

In Sikh scripture, the term frequently occurs coupled with maya (maia) as maya-moh interpreted both as infatuation for or clinging to the illusory world of the senses and as illusion of worldly love and attachment. [1] 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. [1]

In Sikhism, the visible world is a manifestation of God and is therefore real; yet it is not satya or true in the sense of immutable and eternal. [1] This world of mass, form and movement woven into the warp and weft 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 Ultimate Reality. [1] Maya is not an illusion in the sense of a mirage, a factual nullity; it is a delusion which represents transient as permanent and a part as the whole. [1]

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. [1] It is related, on the one hand, to kam (desire, love) and lobh (possessiveness, covetousness) and, on the other, to ahankar (sense of I, my and mine). [1] That is how moh has been referred to as a net, maiajal. [1] [4] Guru Nanak advises shedding of moh as it is the source of all evil and a cause for repeated births and deaths. [5]

Moh prevents the union of the human soul with the Divine, such a state of spiritual union is known as Sehaj . [3]

Solution

The antidote to moh is non-attachment (vairāg). [1] This is not easy, for the Gurus preach active participation in life rather than renunciation and escapism. [1] Ultimately, all depends on nadar or God's grace. [1] Says Guru Nanaknadari kare ta ehu mohu jai—by (His) grace alone will this moh be cancelled”. [5] [1] The right remedy is the understanding (gian) that the mundane world, its relations and affairs, demanding one's participation and involvement are transient. [1] Non-attachment thus is not non-action, but an attitude to action characterized by Guru Nanak as that of a bajigar, participant in a sport. [1] 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”. [6] [1]

A common and repeating theme 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. [1] [3] The symbolism of the lotus is repeated throughout the hymns of the Gurus as a state to aspire to in-order to keep away the ill-effects of Moh upon the spiritual seeker. [3]

Related Research Articles

<span class="mw-page-title-main">Sikhism</span> Religion originating in Punjab, India

Sikhism, also known as Sikhi, is an Indian religion and philosophy in particular for the Sikh ethnoreligious group that originated in the Punjab region of India around the end of the 15th century CE. The Sikh scriptures are written in the Gurumukhi script particular to Sikhs. It is one of the most recently founded major religious groups and among the largest in the world, with about 25–30 million adherents.

The following outline is provides an overview of Sikhism, or Sikhi.

<span class="mw-page-title-main">Sukhmani Sahib</span> Set of hymns in the Guru Granth Sahib, the main scripture of Sikhism

Sukhmani Sahib, known under the title of Gauri Sukhmani in the scripture, is usually translated to mean Prayer of Peace is a set of 192 padas present in the holy Guru Granth Sahib, the main scripture and living Guru of Sikhism from Ang 262 to Ang 296. This Gurbani text was written by the 5th Guru, Guru Arjan (1563–1606) at Amritsar in around 1602. Guru Arjan first recited the bani at Gurdwara Barth Sahib in the Gurdaspur district of Punjab, India.

In Sikhism, Nām Japō (Punjabi: ਨਾਮ ਜਪੋ, pronunciation: ), also known as Naam Japna or Naam Simran, is the remembrance of God or the Akal Purkh, the supreme formless power that is timeless and deathless, through the meditation or contemplation of the various Names of God, especially the chanting of the word "Waheguru" representing the formless being, the creator of all the forms, and the being omnipresent in all forms.

In Sikhism, the Five Thieves, also called the five evils or the five vices, are the five major weaknesses of the human personality at variance with its spiritual essence, and are known as "thieves" because they steal a person's inherent common sense. These five thieves are kaam (lust), krodh (wrath), lobh (greed), moh (attachment) and ahankar.

Krodh is derived from the Sanskrit word krodha (क्रोध), which means wrath or rage. This is an state of mind recognized in Sikh philosophy as a spring of desire and is as such classified as one of the five evils.

Lobh is a word derived from the Sanskrit (लोभ), which translates in English to "greed"; it is a strong desire for worldly possessions and a constant focus on possessing material items, especially the urge to possess what rightfully belongs to others. It is one of the Five Evils of Sikhism that hinder one's spiritual progression. An individual suffering from the evil is known as a Lobhi.

Ahankar, commonly rendered as Hankaar or Hankār based upon its pronunciation in Punjabi, is a Gurmukhi word originating from the Sanskrit word Ahankāra which translates to mean "ego" or "excessive pride" due to one's possessions, material wealth, spirituality, beauty, talents, physical strength, intelligence, authoritative powers, charity work, amid others. It is one of the five thieves of Sikhism which hinder one's spiritual's progression.

<span class="mw-page-title-main">Sikh scriptures</span> Holy books of an Indian religion

The principal Sikh scripture is the Adi Granth, more commonly called the Guru Granth Sahib. The second most important scripture of the Sikhs is the Dasam Granth. Both of these consist of text which was written or authorised by the Sikh Gurus.

Haumai is the concept of self-centeredness (egoism) in Sikhism which hinder humanity's spiritual development and cultivation.

<span class="mw-page-title-main">God in Sikhism</span> Sikh conception of God

In Sikhism, God is conceived as the Oneness that permeates the entirety of creation and beyond. It abides within all of creation as symbolized by the symbol Ik Onkar. The One is indescribable yet knowable and perceivable to anyone who surrenders their egoism and meditates upon that Oneness. The Sikh gurus have described God in numerous ways in their hymns included in the Guru Granth Sahib, the holy scripture of Sikhism, but the oneness of formless God is consistently emphasized throughout.

<span class="mw-page-title-main">Bhai Mardana</span> First Sikh and companion of Guru Nanak

Bhai Mardana was one of the first Sikhs and longtime companion of Guru Nanak Dev, first in the line of gurus noted in Sikhism. Bhai Mardana was a Muslim by-birth who would accompany Guru Nanak Dev on his journeys and became one of his first disciples and followers, and converted to the newly established religion. Bhai Mardana was born to a Mirasi Muslim family, a couple, Badra and Lakkho, of Rai Bhoi di Talwandi, now Nankana Sahib of Pakistan. He was the seventh born, all other children had died at birth. He had very good knowledge of music and played rabāb when Guru Nanak sung Gurbani. Swami Haridas was the disciple of Bhai Mardana and learnt Classical Music from him.

<span class="mw-page-title-main">Message of the Guru Granth Sahib</span>

The Guru Granth Sahib, a Sikh religious text, promotes a moral teaching that Guru Sahib explains is about living a life of truth, belief in one God, respect for others and high moral standards. Followers of the guru are considered to be members of the Sikh religion and they are known as Gurmukh, meaning “follower of Guru”.

<span class="mw-page-title-main">Sikh discipline</span>

In Sikh discipline, a Sikh is required by the Sikh Gurus to live a disciplined life by doing pure and righteous deeds and actions. The following are the list of activities that a Sikh should engages in:

The following list consists of concepts that are derived from both Sikh and Indian tradition. The main purpose of this list is to disambiguate multiple spellings, to make note of spellings no longer in use for these concepts, to define the concept in one or two lines, to make it easy for one to find and pin down specific concepts, and to provide a guide to unique concepts of Sikhism all in one place.

<i>Guru Maneyo Granth</i> Historic statement of the 10th Sikh Guru, Guru Gobind Singh

Guru Maneyo Granth refers to the historic statement of the 10th Sikh Guru, Guru Gobind Singh (1666–1708) shortly before his demise on affirming the sacred scripture Adi Granth as his successor, thereby terminating the line of human Gurus. Installed as the Guru Granth Sahib, it is now the central holy scripture of Sikhism, and the eternal living Guru of all Sikhs. It is central to Sikh worship as it is said to imbibe the one light of the creator manifested in the Ten Sikh Gurus‐one spirit in ten forms.

<span class="mw-page-title-main">Sri Chand</span> Guru Nanaks elder son (1494–1629)

Sri Chand, also referred to as Baba Sri Chandra or Bhagwan Sri Chandra, was the founder of the Udasi sect of ascetic Sadhus. Sikh sources give his life the impressive dates of 8 September 1494 – 13 January 1629, which would have made him 134 years old upon his death.

<span class="mw-page-title-main">Writers of the Guru Granth Sahib</span>

The Guru Granth Sahib, is the central religious text of Sikhism, considered by Sikhs to be the final sovereign Guru of the religion. It contains 1430 Angs, containing 5,894 hymns of 36 saint mystics which includes Sikh gurus, Bhagats, Bhatts and Gursikhs. It is notable among foundational religious scriptures for including hymns from writers of other religions, namely Hindus and Muslims. It also contains teachings of the Sikh gurus themselves.

<span class="mw-page-title-main">Salok Mardana</span>

Salok Mardana are two Saloks, present in Sikh religious text and eternal guru Guru Granth Sahib on Ang 553. The authorship of these Shaloks are controversial among different scholars. Mardana literally means manly or macho.

<span class="mw-page-title-main">Kaam</span>

Kaam is one of the five thieves in Sikhism, described as excessive lust or desire. A devout Sikh is expected to be in control of Kaam at all times.

References

  1. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 Singh, Harbans (2011). The Encyclopedia of Sikhism. Vol. 3: M-R (3rd ed.). Punjabi University, Patiala. pp. 111–112. ISBN   978-81-7380-349-9.
  2. 1 2 Mann, Gurinder Singh (2001). The Making of Sikh Scripture. Oxford University Press. p. 140. ISBN   9780198029878. In addition, Guru Nanak urges human beings to avoid lust (kam), anger (krodh), greed (lobh), attachment (moh) ... These are called the "five thieves" (panj chor), and the need to control them is a repeated theme in Guru Nanak's hymns; ...
  3. 1 2 3 4 5 Cole, W. Owen; Sambhi, Piara Singh (2005). A Popular Dictionary of Sikhism: Sikh Religion and Philosophy. Routledge. pp. 84–85. ISBN   9781135797607. Guru Amar Das stated, 'Within this body are hidden five thieves: they are lust, wrath, greed, attachment and egoism. They steal away the nectar within us ... In Punjabi the names of the five vices are, kam, krodh, lobh, moh, and hankar. ... Attachment is more in need of examination, being perhaps unfamiliar to the western mind. It means clinging to anyone or thing which prevents someone from becoming united with the one being who can provide eternal union, sahaj, God. Thus Guru Nanak wrote, 'Abandon love of family and of all affairs. Leave aside love of the world, it is a waste of time. Forsake worldly love and superstition, brother, it is all a waste of time' (AG 356). He uses the familiar Indian symbol of the lotus which can survive in a murky pond, its beauty unspoiled by the filth which surrounds it to illustrates the idea of non-attachment: 'As the lotus lives detached in water, as the duck floats carefree on the stream, so one crosses the sea of material existence with the mind attuned to the Word. Live detached, shorn of hope, living in the midst of hope' (AG 938).
  4. GG, 266
  5. 1 2 GG, 356
  6. GG, 1023

Bibliography

Further reading