Moha names the same failure in both traditions that use it, a basic misperception of how things actually are, but the two build different structures on top of that shared diagnosis. In Buddhism it is the third of the three root kleshas alongside raga and dvesha, and the Abhidharma tradition treats it as the deepest of the three because craving and aversion are read as consequences of it: a mind that did not misperceive impermanent, interdependent things as solid and separate would have nothing stable to crave or resent. The early suttas describe it as the root darkness from which the other two grow, which is why liberating insight, prajna, is aimed at moha specifically rather than at craving or anger directly. Hindu ethical literature places moha instead among the arishadvarga, the six enemies of the self alongside kama, krodha, lobha, mada and matsarya, a list built less around a single root cause than around six obstacles a householder or renunciant must each master in turn.
The Bhagavad Gita gives moha its most famous scene, Arjuna overcome by grief and confusion on the battlefield at Kurukshetra, unable to distinguish his duty from his attachment until Krishna's teaching in the Gita restores his discernment, viveka, the term Vedanta treats as moha's direct opposite. Two traditions, one word, two different pictures of what surrounds it.