19. Avenues of Moh (Delusion).

 

Major and Minor Avenues of Moh (Delusion)

 I. Gross Avenues (Sthool Moh)

·       Physical Body: Over-attachment to health, youth, appearance. Moh of wanting to feel presentable

·       Wealth & Possessions: Money, property, vehicles. Moh in terms of fear of loss, greed to gain.

·       Human interactions & relationships: Friends, Family & Social Circles. Moh to love and being loved

·       Pleasures & Comfort: Food, sexual attractions, entertainment, luxuries, sleep. Moh to consume stuff in the comfort and luxury zone

·       Status & Fame: Craving recognition, power, praise, influence in society. Moh of the Image

·       Career & Ambition: Position, promotions, name, success for ego’s sake. Moh of the Ego

·       Habits & Routines: Savouring comforts. Moh of the Lifestyle

II. Subtle Avenues (Sookshma Moh)

·       Religious Identity: I am “Jain”, “Disciplined”, “Internally Feel I know more than others, I am better over the others”. Moh of external identity and Ego trophies

·       Ritual Practices: Moh for rituals without understanding. Counting fasts, pilgrimages, donations. One angle can be self-motivation but got to check if I have Moh encapsulated

·       Guru Attachment: Limited to Moh about a person? Cultish loyalty. The idea is to extract the maximum from the wisdom offered and put to use for my own growth than getting stuck into the Moh

·       False Humility: Subtle pride hidden under “I am so humble”. Reality check about Moh of showing-off humbleness. At times, it can/might be hypocrisy too.

·       Doership Pride: “I did this, I did that, I funded this…” seeking status / flamboyance through good deeds and creating an image. Trapped into this Moh?

·       Opinion Attachment: Inflexible views. Missed to ponder over Anekaant?

·       Misplaced Faith: Since transformation is not happening, focus on punya, which is ok but take pride in building that Punya leads to Moh

III. Micro-Avenues (Ati Sūkṣma Moh)

·       Attachment to Emotions: Holding on to sadness, grudges

·       Attachment to Thoughts: Constant replay of past or future; inability to rest in the present

·       Subtle Control: Wanting to control people, surroundings, outcomes, even karma’s flow

·       Fear of Death: Deep-rooted clinging to life and body identity

·       Craving for Rebirths: Desire for heavenly rebirths rather than liberation

·       Compulsive Comparison: Subtle envy or pride. “How am I doing compared to X?”

·       Attachment to Pain: Some hold suffering as identity. “My grumpy story”

·       Righteousness Trap: “I am right, you are wrong”; moral arrogance; and if someone tells me “I am wrong”, I become defensive in the trap.

·       Spiritual Gossip: Talking about other seekers’ faults. “He does this, that, is not pure enough!”

Tool-kit

·       Vivek: To see; not to hate myself, but to shine light where darkness hides.

·       Vairaagya: To disentangle gently, layer by layer.

·       Lakṣhya: To remember that “Nothing” is truly mine. I am the soul, the knower, the witness.

·       Saadhana: Every moment, I can shift: from grasping to letting go.

This is a great exercise and helps me elevate my experience.

Now, Why do I fall prey to all these Avenues of Moh? 

I feel, Literally at every smallest instance of time, I want to prove my existence to the world; to the people around me. And I have an immense "Moh" of proving my existence. This existence is non-real, it is fake, it is transitory. Even if I feel it's real, it is extremely fickle and not at all in my control.

18. तेरी कृपा है मुझ पर सदा.

 तेरी कृपा है मुझ पर सदा,

इससे बड़ा क्या एहसान है,

कदमों पे तेरे चलने को,

मिला इस भव में वरदान है....

आज के दिन करूँ, मैं ये निश्चय अटल,

जीतना मोह हो, तोड़कर उसका बल,

होना राग-द्वेष रहित, है ये धर्म का सत्,

रहूँ जागृत सदा, तो मिले मोक्ष फल...

तेरे उपकार से सब मिला,

दिया तूने समाधान है...

कदमों पे तेरे चलने को,

मिला इस भव में वरदान है...

निरंतर चलना है, और संभलना सतत,

दीर्घ समय रहना, पुरुषार्थ में रत,

देह की सेवा में, काल बीता अनंत,

आत्मा को पहचान, अब होना विरक्त...

तेरी प्रेरणा से आगे बढ़ते,

पाना मुक्ति का स्थान है...

कदमों पे तेरे चलने को,

मिला इस भव में वरदान है...

तेरी कृपा है मुझ पर सदा,

इससे बड़ा क्या एहसान है,

कदमों पे तेरे चलने को,

मिला इस भव में वरदान है....

(Tune : Ye to sach hai ke bhagwan hai)

17. हे जिनवर, ओ जिनवर, है तेरा सहारा.

हे जिनवर, ओ जिनवर...

है तेरा सहारा, तू ही है मेरा...

कहता है दिल ये, तेरे सिवा अब, ना हो सवेरा...

मेरे कर्म इतने, बोझिल हैं कैसे?

मोह तिमिर में, फँसा हूँ मैं ऐसे...

ना दिखता मुझे पथ,

जो तूने बताया,

है छाया हुआ, केवल अंधेरा...

हे जिनवर, ओ जिनवर...

है तेरा सहारा, तू ही है मेरा...

तेरी हर आज्ञा, को अब मैं स्वीकारूँ

जागृति रखकर, ये जीवन गुज़ारूँ...

हर क्षण मुझे अब,

रहना चौकन्ना,

जैसे सिपाही है, देता पहेरा

हे जिनवर, ओ जिनवर...

है तेरा सहारा, तू ही है मेरा...

(Tune: ye raatein ye mausam nadi ka kinara)

16. सही गलत.

 गलत है हिंसा और झूठ,

चोरी और कुशील भी ना है सही,

लेकिन परिग्रह थोड़ा रख लिया,

तो उसमें कोई बड़ी बात नहीं...

"थोड़े" की मर्यादा क्या भला?

ये माया चारों ओर से घेर रही,

अरे साहब जीवन निर्वाह है ज़रूरी,

और परिवार के लिए छोड़ना है वही...

परिग्रह के साथ जुड़ा है मोह,

राग, द्वेष, ममता, इत्यादि,

हाँ, उम्र होने पर सब छोड़ देंगे,

फिलहाल, सोचना है कल, और जीना है आज भी...

करते रहने दो जो कर रहे हैं,

दुनियादारी से है बेहतर, ये सब ही,

गर्व है हमें धार्मिक होने का,

भगवान जी भी तो बताकर गए यही !!!

15. Training Self.

 I engage regularly in introspection i.e. observing thoughts, reactions, tendencies, and documenting them with honesty. This has not been a superficial exercise. It has led to genuine clarity, much of which has been shaped and sharpened through the guidance of capable mentors.

Yet, when all layers are stripped away, one uncompromising truth remains:

Purusharth is entirely my responsibility.

No external structure, no philosophy, no mentor, and no circumstance can substitute for it. They can indicate, but not execute. The doing (if it can even be called “doing”) rests solely with me.

Importantly, what needs to be done is not "unknown". There is no conceptual confusion about the direction. The nature of purusharth is not complex, nor is it dependent on outward renunciation or visible transformation. It does not demand withdrawal from the world as the first step, nor effortful dramatic shifts in external behavior (that typically happens with an outward focus).

It is structurally simple. Linear. Direct.

And yet, its "simplicity" is "deceptive".

Because the real demand is not intellectual clarity, but continuity of awareness.

Not momentary understanding, but sustained seeing.

Not occasional alignment, but unbroken vigilance over inner movement.

The challenge is not knowing the path; it is remaining on it without interruption.

This is where the gap reveals itself.

Despite clarity, despite conviction, despite repeated recognition of patterns, I continue to get influenced, often by the smallest triggers. 

Minor events, trivial interactions, fleeting thoughts... 

These are enough for moh to arise and take over.

This is not accidental. Nor is it attributable to external conditions.

The cause is internal, accumulated, and deeply conditioned. 

From beginningless time, I have reinforced identification, attachment, and delusion; what can be understood as the accumulation of _mohaniya karma._

This conditioning does not dissolve through understanding alone. It manifests automatically, often faster than awareness can catch it.

So when moh arises, it is not an interruption of the path; it is evidence of the existing conditioning.

And crucially:

I am responsible for both; the conditioning and its dissolution.

There is no space for blame. Not towards situations, not towards people, not even towards the arising of moh itself.

Blame would only be another expression of the same ignorance.

The work, then, is extremely precise:

To observe without distortion.

To remain aware without gaps.

To recognize moh at the moment of its arising; not after its expression.

To stay with that recognition long enough for the underlying belief (maanyata) to lose its hold.

This is not dramatic. It is not visible (neither do I need to make it visible on purpose). It does not produce immediate transformation.

But over sustained continuity, something shifts.

The “flip” of maanyata, from false identification to right seeing, is not achieved through force, but through consistent, uninterrupted awareness.

Until then, fluctuations will continue.

Clarity will coexist with lapses.

Understanding will coexist with conditioning.

And before treating it as a failure and going into the remorse mode, I need to affirm that it is the current state of the system.

The path remains simple.

But walking it demands a level of steadiness that is far beyond casual intent.

14. हर पल में तेरा एहसास है.

 हर पल में तेरा एहसास है,

दिल की धड़कन में ये विश्वास है,

हर पल में तेरा एहसास है..

जब से तुझको देखा है, मैंने इस जीवन में,

तेरा स्पर्श हुआ तबसे, मेरे हर कण-कण में,

तू प्यारा लगता है, तू मेरा अपना है,

तुझे छोड़ के बाकी सब, लगता एक सपना है,

तेरी आज्ञा पे चलना, अब अच्छा लगता है...

हर पल में तेरा एहसास है...

मुझे ऐसी श्रद्धा है, तेरी राह पे चलकर,

सुख का अनुभव होगा, पूर्ण और निरंतर,

मौका है हाथ मेरे, अभी आज, नहीं है कल,

जागृति में गुज़रे, तो ही है, भव ये सफल,

मोह का बल तोड़ना है, निर्णय मैं करता हूँ...

हर पल में तेरा एहसास है,

दिल की धड़कन में ये विश्वास है,

हर पल में तेरा एहसास है..

Pal pal dil ke paas tune 

13. શાશ્વત અસ્તિત્વ.

 દરેક ક્ષણે, કાર્યે અને પ્રસંગે...

શું આ શરીરની ચિંતા માં લાગેલો છું?

તો કૃત્રિમ ઓળખની ચિંતા માં છું.

શું ઘર, કુટુંબ, પૈસા, વસ્ત્રોની ફિકર માં વહી રહ્યો છું?

તો એક અલ્પકાલીન વજૂદની ફિકર માં છું.

શું નિજભાનમાં રહીને, આત્મલક્ષે વર્તી રહ્યો છું?

તો શાશ્વત અસ્તિત્વ સમક્ષ છું.