Shloka 72
Nārada Explains the Allegory of King Purañjana
Deha–Indriya–Manaḥ Mapping and the Remedy of Bhakti
गर्भे बाल्येऽप्यपौष्कल्यादेकादशविधं तदा । लिङ्गं न दृश्यते यून: कुह्वां चन्द्रमसो यथा ॥ ७२ ॥
garbhe bālye ’py apauṣkalyād ekādaśa-vidhaṁ tadā liṅgaṁ na dṛśyate yūnaḥ kuhvāṁ candramaso yathā
In the womb and in childhood, due to immaturity, the elevenfold linga—ten senses and the mind—does not appear, as the moon is veiled by the darkness of the moonless night.
When a living entity is within the womb, his gross body, the ten sense organs and the mind are not fully developed. At such a time the objects of the senses do not disturb him. In a dream a young man may experience the presence of a young woman because at that time the senses are active. Because of undeveloped senses, a child or boy will not see a young woman in his dreams. The senses are active in youth even when one dreams, and although there may be no young woman present, the senses may act and there may be a seminal discharge (nocturnal emission). The activities of the subtle and gross bodies depend on how developed conditions are. The example of the moon is very appropriate. On a dark-moon night, the full shining moon is still present, but it appears not to be present due to conditions. Similarly, the senses of the living entity are there, but they only become active when the gross body and the subtle body are developed. Unless the senses of the gross body are developed, they will not act on the subtle body. Similarly, because of the absence of desires in the subtle body, there may be no development in the gross body.
FAQs
This verse says that in the womb and early childhood the elevenfold faculties (mind and senses) are not fully manifest, so the visible signs of mature embodied life are not seen—like the moon hidden on the new-moon night.
It illustrates non-manifestation: just as the moon exists but is not visible on the new-moon night, the sensory and mental apparatus exists in seed form but is not clearly expressed in the earliest stages of life.
It encourages seeing the body and its faculties as changing instruments rather than the self, helping one cultivate detachment and steadiness in bhakti despite bodily stages and limitations.