Naked (Books)

Expressions researched:
"naked" |"nakedness" |"nude" |"nudey" |"nudie" |"nudies" |"nudism" |"nudist"

BG Chapters 1 - 6

BG 1.11, Purport:

Duryodhana clearly felt that the victory of the Kurus depended on the presence of Bhīṣmadeva. He was confident of the full support of Bhīṣmadeva and Droṇācārya in the battle because he well knew that they did not even speak a word when Arjuna's wife Draupadī, in her helpless condition, had appealed to them for justice while she was being forced to appear naked in the presence of all the great generals in the assembly. Although he knew that the two generals had some sort of affection for the Pāṇḍavas, he hoped that these generals would now completely give it up, as they had done during the gambling performances.

SB Canto 1

SB 1.4.5, Translation:

While Śrī Vyāsadeva was following his son, beautiful young damsels who were bathing naked covered their bodies with cloth, although Śrī Vyāsadeva himself was not naked. But they had not done so when his son had passed. The sage inquired about this, and the young ladies replied that his son was purified and when looking at them made no distinction between male and female. But the sage made such distinctions.

SB 1.4.5, Purport:

In the Bhagavad-gītā (5.18) it is said that a learned sage looks equally on a learned and gentle brāhmaṇa, a caṇḍāla (dog-eater), a dog or a cow due to his spiritual vision. Śrīla Śukadeva Gosvāmī attained that stage. Thus he did not see a male or female; he saw all living entities in different dress. The ladies who were bathing could understand the mind of a man simply by studying his demeanor, just as by looking at a child one can understand how innocent he is. Śukadeva Gosvāmī was a young boy sixteen years old, and therefore all the parts of his body were developed. He was naked also, and so were the ladies. But because Śukadeva Gosvāmī was transcendental to sex relations, he appeared very innocent. The ladies, by their special qualifications, could sense this at once, and therefore they were not very concerned about him.

SB 1.8.24, Purport:

Once Bhīma was administered poison in a cake, once they were put into the house made of shellac and set afire, and once Draupadī was dragged out, and attempts were made to insult her by stripping her naked in the vicious assembly of the Kurus. The Lord saved Draupadī by supplying an immeasurable length of cloth, and Duryodhana's party failed to see her naked. Similarly, when they were exiled in the forest, Bhīma had to fight with the man-eater demon Hiḍimbā Rākṣasa, but the Lord saved him.

SB 1.10.16, Purport:

It is definitely stated here that the ladies were smiling there on the top of the palace, checked by shyness. This shyness is a gift of nature to the fair sex, and it enhances their beauty and prestige, even if they are of a less important family or even if they are less attractive. We have practical experience of this fact. A sweeper woman commanded the respect of many respectable gentlemen simply by manifesting a lady's shyness. Half-naked ladies in the street do not command any respect, but a shy sweeper's wife commands respect from all.

SB 1.13.3-4, Purport:

When she preferred to select her own husband, princes and kings were invited from all the countries of the world. She was married with the Pāṇḍavas during their exile in the forest, but when they went back home Mahārāja Drupada gave them immense wealth as a dowry. She was well received by all the daughters-in-law of Dhṛtarāṣṭra. When she was lost in a gambling game, she was forcibly dragged into the assembly hall, and an attempt was made by Duḥśāsana to see her naked beauty, even though there were elderly persons like Bhīṣma and Droṇa present. She was a great devotee of Lord Kṛṣṇa, and by her praying, the Lord Himself became an unlimited garment to save her from the insult. A demon of the name Jaṭāsura kidnapped her, but her second husband, Bhīmasena, killed the demon and saved her. She saved the Pāṇḍavas from the curse of Maharṣi Durvāsā by the grace of Lord Kṛṣṇa.

SB 1.13.23, Purport:

A sādhu should never flatter kings or rich men to live comfortably at their cost. A sādhu is to speak to the householders about the naked truth of life so that they may come to their senses about the precarious life in material existence. Dhṛtarāṣṭra is a typical example of an attached old man in household life. He had become a pauper in the true sense, yet he wanted to live comfortably in the house of the Pāṇḍavas, of whom Bhīma especially is mentioned because personally he killed two prominent sons of Dhṛtarāṣṭra, namely Duryodhana and Duḥśāsana. These two sons were very much dear to him for their notorious and nefarious activities, and Bhīma is particularly pointed out because he killed these two pet sons.

SB 1.13.41, Purport:

Even though such men or leaders rebel so as not to recognize the supremacy of the Lord, they are put under still more rigorous laws of the material world by different miseries. Only the foolish man, therefore, says that there is no God. Mahārāja Yudhiṣṭhira was being convinced of this naked truth because he was greatly overwhelmed by the sudden departure of his old uncles and aunt. Mahārāja Dhṛtarāṣṭra was placed in that position according to his past deeds; he had already suffered or enjoyed the benefits accrued to him in the past, but due to his good luck, somehow or other he had a good younger brother, Vidura, and by his instruction he left to achieve salvation by closing all accounts in the material world.

SB 1.15.29, Purport:

Material desires in the mind are the trash of material contamination. By such contamination, the living being is faced with so many compatible and incompatible things that discourage the very existence of spiritual identity. Birth after birth the conditioned soul is entrapped with so many pleasing and displeasing elements, which are all false and temporary. They accumulate due to our reactions to material desires, but when we get in touch with the transcendental Lord in His variegated energies by devotional service, the naked forms of all material desires become manifest, and the intelligence of the living being is pacified in its true color. As soon as Arjuna turned his attention towards the instructions of the Lord, as they are inculcated in the Bhagavad-gītā, his true color of eternal association with the Lord became manifest, and thus he felt freed from all material contaminations.

SB 1.16.3, Purport:

The demigods are not generally visible to common men, as the Lord is not visible. But as the Lord, by His causeless mercy, descends to be visible to the common man, similarly the demigods also become visible to the common man by their own grace. Although celestial beings are not visible to the naked eyes of the inhabitants of this earth, it was due to the influence of Mahārāja Parīkṣit that the demigods also agreed to be visible. The kings used to spend lavishly during such sacrifices, as a cloud distributes rains. A cloud is nothing but another form of water, or, in other words, the waters of the earth transform into clouds.

SB 1.19.25, Purport:

As explained before, Śukadeva Gosvāmī never accepted any formal spiritual master, nor did he undergo any formal reformatory performances. His father, Vyāsadeva, was his natural spiritual master because Śukadeva Gosvāmī heard Śrīmad-Bhāgavatam from him. After this, he became completely self-satisfied. Thus he was not dependent on any formal process. The formal processes are necessary for those who are expected to reach the stage of complete liberation, but Śrī Śukadeva Gosvāmī was already in that status by the grace of his father. As a young boy he was expected to be properly dressed, but he went about naked and was uninterested in social customs. He was neglected by the general populace, and inquisitive boys and women surrounded him as if he were a madman. He thus appears on the scene while traveling on the earth of his own accord.

SB 1.19.27, Translation:

His collarbone was fleshy, his chest broad and thick, his navel deep and his abdomen beautifully striped. His arms were long, and curly hair was strewn over his beautiful face. He was naked, and the hue of his body reflected that of Lord Kṛṣṇa.

SB Canto 2

SB 2.2.4, Purport:

If we make a study of the general life of the animals, we can see that they have no intelligence for building big houses, furniture, and other household paraphernalia, and yet they maintain a healthy life by lying down on the open land. They do not know how to cook or prepare foodstuff, yet they still live healthy lives more easily than the human being. This does not mean that human civilization should revert to animal life or that the human being should live naked in the jungles without any culture, education and sense of morality. An intelligent human cannot live the life of an animal; rather, man should try to utilize his intelligence in arts and science, poetry and philosophy. In such a way he can further the progressive march of human civilization.

SB 2.7.10, Purport:

Just as a stone is indifferent to all kinds of attacks and reattacks of external situations, similarly one practices jaḍa-yoga by tolerating voluntary infliction of pain upon the material body. Such yogīs, out of many self-infliction methods, practice plucking out the hairs on their heads, without shaving and without any instrumental help. But the real purpose of such jaḍa-yoga practice is to get free from all material affection and to be completely situated in the self. At the last stage of his life, Emperor Ṛṣabhadeva wandered like a dumb madman, unaffected by all kinds of bodily mistreatment. Seeing him like a madman, wandering naked with long hair and a long beard, less intelligent children and men in the street used to spit on him and urinate on his body. He used to lie in his own stool and never move. But the stool of his body was fragrant like the smell of fragrant flowers, and a saintly person would recognize him as a paramahaṁsa, one in the highest state of human perfection. One who is not able to make his stool fragrant should not, however, imitate Emperor Ṛṣabhadeva.

SB 2.7.47, Purport:

The Supreme Lord is the Supreme Soul of everything, and therefore in the supreme conception affection is realized. The conception of affection is due to the relationship of soul to soul. A father is affectionate to his son because there is some relationship of nearness between the son and the father. But that sort of affection in the material world is full of inebriety. When the Personality of Godhead is met, the fullness of affection becomes manifested because of the reality of the affectionate relationship. He is not the object of affection by material tinges of body and mind, but He is the full, naked, uncontaminated object of affection for all living entities because He is the Supersoul, or Paramātmā, within everyone's heart. In the liberated state of affairs, the full-fledged affection for the Lord is awakened.

SB 2.8.20, Purport:

Mahārāja Ambarīṣa was a pure devotee of the Lord, and thus without any effort on his part the Lord saved him from the wrath of Yogeśvara Durvāsā Muni, and the latter was obliged to beg pardon from the King. Similarly, at the time of Draupadī's precarious position, when she was attacked by the Kurus who wanted to see her naked in the open assembly of the royal order, the Lord saved her from being stripped by supplying an unlimited length of sari to cover her. And Draupadī knew nothing of mystic powers. Therefore the devotees are also yogeśvaras by the unlimited power of the Lord, just as a child is powerful by the strength of the parents. They do not try to protect themselves by any artificial means, but are saved by the mercy of the parents.

SB 2.10.10, Purport:

"The foolish men (mūḍhāḥ) do not know the Personality of Godhead in His eternal form of bliss and knowledge." The foolish man thinks of the transcendental body of the Lord as something like his own, and therefore he cannot think of the unlimited controlling power of the Lord, who is not visible in the acting of the physical laws. The Lord is, however, visible to the naked eyes of people in general when He descends Himself by His own personal potency. Lord Kṛṣṇa incarnated Himself as He is and played very wonderful parts as the Lord Himself, and the Bhagavad-gītā concerns such wonderful actions and knowledge. Yet foolish men will not accept Lord Kṛṣṇa as the Supreme Lord.

SB Canto 3

SB 3.1.43, Purport:

As declared in Bhagavad-gītā, the Lord appears in the mortal world to execute His much-needed mission of killing the miscreants and giving protection to the suffering faithful. In spite of that mission, Lord Kṛṣṇa tolerated the insult to Draupadī by the Kurus and the injustices perpetrated against the Pāṇḍavas, as well as insults to Himself. The question may be raised, "Why did He tolerate such injustices and insults in His presence? Why did He not chastise the Kurus immediately?" When Draupadī was insulted in the assembly by the Kurus by their attempt to see her naked in the presence of all, the Lord protected Draupadī by supplying an unlimited length of clothing. But He did not chastise the insulting party immediately. This silence of the Lord did not mean, however, that He excused the offenses of the Kurus. There were many other kings on earth who had become very proud of three kinds of possessions—wealth, education and followers—and they were constantly agitating the earth by movements of military strength. The Lord was just waiting to get them together on the Battlefield of Kurukṣetra and kill them all at one time, just to make a short-cut in His killing mission.

SB 3.15.2, Translation and Purport:

By the force of the pregnancy of Diti, the light of the sun and moon was impaired in all the planets, and the demigods of various planets, being disturbed by that force, asked the creator of the universe, Brahmā, "What is this expansion of darkness in all directions?"

It appears from this verse of Śrīmad-Bhāgavatam that the sun is the source of light for all the planets in the universe. The modern scientific theory which states that there are many suns in each universe is not supported by this verse. It is understood that in each universe there is only one sun, which supplies light to all the planets. In Bhagavad-gītā the moon is also stated to be one of the stars. There are many stars, and when we see them glittering at night we can understand that they are reflectors of light; just as moonlight is a reflection of sunlight, other planets also reflect sunlight, and there are many other planets which cannot be seen by our naked eyes. The demoniac influence of the sons in the womb of Diti expanded darkness throughout the universe.

SB 3.15.30, Purport:

The four sages were the first-born sons of Brahmā. Therefore all other living entities, including Lord Śiva, are born later and are therefore younger than the four Kumāras. Although they looked like five-year-old boys and traveled naked, the Kumāras were older than all other living creatures and had realized the truth of the self. Such saints were not to be forbidden to enter the kingdom of Vaikuṇṭha, but by chance the doormen objected to their entrance. This was not fitting. The Lord is always anxious to serve sages like the Kumāras, but in spite of knowing this fact, the doormen, astonishingly and outrageously, prohibited them from entering.

SB 3.19.20, Translation:

O sinless Vidura, mountains discharged weapons of various kinds, and naked demonesses armed with tridents appeared with their hair hanging loose.

SB 3.20.40, Translation:

The glorious Brahmā next evolved from his sloth the ghosts and fiends, but he closed his eyes when he saw them stand naked with their hair scattered.

SB 3.26.34, Purport:

The mind, the senses and the vital force, or living entity, have forms, although they are not visible to the naked eye. Form rests in subtle existence in the sky, and internally it is perceived as the veins within the body and the circulation of the vital air. Externally there are invisible forms of sense objects. The production of the invisible sense objects is the external activity of the ethereal element, and the circulation of vital air and blood is its internal activity. That subtle forms exist in the ether has been proven by modern science by transmission of television, by which forms or photographs of one place are transmitted to another place by the action of the ethereal element. That is very nicely explained here.

SB Canto 4

SB 4.2.14-15, Translation:

He lives in filthy places like crematoriums, and his companions are the ghosts and demons. Naked like a madman, sometimes laughing and sometimes crying, he smears crematorium ashes all over his body. He does not bathe regularly, and he ornaments his body with a garland of skulls and bones. Therefore only in name is he Śiva, or auspicious; actually, he is the most mad and inauspicious creature. Thus he is very dear to crazy beings in the gross mode of ignorance, and he is their leader.

SB 4.8.79, Purport:

One cannot argue, "How is it that Dhruva Mahārāja, who was prevented from getting up on the lap of his father, could press down the whole earth?" This argument is not very much appreciated by the learned, for it is an example of nagna-mātṛkā logic. By this logic one would think that because his mother in her childhood was naked, she should remain naked even when she is grown up. The stepmother of Dhruva Mahārāja might have been thinking in a similar way: since she had refused to allow him to get up on the lap of his father, how could Dhruva perform such wonderful activities as pressing down the whole earth? She must have been very surprised when she learned that Dhruva Mahārāja, by concentrating constantly on the Supreme Personality of Godhead within his heart, could press down the entire earth, like an elephant who presses down the boat on which it is loaded.

SB 4.19.22, Purport:

Since time immemorial, the sannyāsa order has carried the tridaṇḍa. Later Śaṅkarācārya introduced the ekadaṇḍi-sannyāsa. A tridaṇḍi-sannyāsī is a Vaiṣṇava sannyāsī, and an ekadaṇḍi-sannyāsī is a Māyāvādī sannyāsī. There are many other types of sannyāsīs, who are not approved by Vedic rituals. A type of pseudo-sannyāsa was introduced by Indra when he tried to hide himself from the attack of Vijitāśva, the great son of King Pṛthu. Now there are many different types of sannyāsīs. Some of them go naked, and some of them carry a skull and trident, generally known as kāpālika. All of them were introduced under some meaningless circumstances, and those who have a poor fund of knowledge accept these false sannyāsīs and their pretenses, although they are not bona fide guides to spiritual advancement.

SB 4.19.24-25, Translation:

In this way, King Indra, in order to steal the horse from King Pṛthu's sacrifice, adopted several orders of sannyāsa. Some sannyāsīs go naked, and sometimes they wear red garments and pass under the name of kāpālika. These are simply symbolic representations of their sinful activities. These so-called sannyāsīs are very much appreciated by sinful men because they are all godless atheists and very expert in putting forward arguments and reasons to support their case. We must know, however, that they are only passing as adherents of religion and are not so in fact. Unfortunately, bewildered persons accept them as religious, and being attracted to them, they spoil their life.

SB Canto 5

SB 5.2.10, Purport:

With lusty desires to see Pūrvacitti, Āgnīdhra especially gazed upon the girl's attractive hips and waist. When a man looks upon a woman with such lusty desires, he is captivated by her face, her breasts and her waist, for a woman first attracts a man to fulfill his sexual desires by the beautiful features of her face, by the beautiful slope of her breasts and also by her waist. Pūrvacitti was dressed in fine yellow silk, and therefore her hips looked like kadamba flowers. Because of her belt, her waist seemed to be encircled by burning cinders. She was fully dressed, but Āgnīdhra had become so lusty that he asked, "Why have you come naked?"

SB 5.2.14, Purport:

The girl Pūrvacitti was playing with a ball in her hand, and the ball seemed like nothing but another lotus flower captured by her lotuslike palm. Because of her movements, her hair was loose, and the belt holding her cloth was giving way, as if the cunning wind were trying to make her naked. Yet she paid no attention to arranging her hair or fixing her dress. As Āgnīdhra tried to see the girl's naked beauty, his eyes were very agitated by her movements.

SB 5.5.28, Translation:

Śukadeva Gosvāmī said: Thus the great well-wisher of everyone, the Supreme Lord Ṛṣabhadeva, instructed His own sons. Although they were perfectly educated and cultured, He instructed them just to set an example of how a father should instruct his sons before retiring from family life. Sannyāsīs, who are no longer bound by fruitive activity and who have taken to devotional service after all their material desires have been vanquished, also learn by these instructions. Lord Ṛṣabhadeva instructed His one hundred sons, of whom the eldest, Bharata, was a very advanced devotee and a follower of Vaiṣṇavas. In order to rule the whole world, the Lord enthroned His eldest son on the royal seat. Thereafter, although still at home, Lord Ṛṣabhadeva lived like a madman, naked and with disheveled hair. Then the Lord took the sacrificial fire within Himself, and He left Brahmāvarta to tour the whole world.

SB 5.5.28, Purport:

Actually the instructions given to Lord Ṛṣabhadeva's sons were not exactly meant for His sons because they were already educated and highly advanced in knowledge. Rather, these instructions were meant for sannyāsīs who intend to become advanced devotees. Sannyāsīs must abide by Lord Ṛṣabhadeva's instructions while on the path of devotional service. Lord Ṛṣabhadeva retired from family life and lived like a naked madman even while still with His family.

SB 5.6.7, Translation:

Actually Lord Ṛṣabhadeva had no material body, but due to yogamāyā, He considered His body material, and therefore, because He played like an ordinary human being, He gave up the mentality of identifying with it. Following this principle, He began to wander all over the world. While traveling, He came to the province of Karṇāṭa in South India and passed through Koṅka, Veṅka and Kuṭaka. He had no plan to travel this way, but He arrived near Kuṭakācala and entered a forest there. He placed stones within His mouth and began to wander through the forest, naked and with His hair disheveled like a madman.

SB 5.13.17, Purport:

Those who are so-called spiritualists are compared to monkeys. Outwardly, monkeys sometimes resemble sādhus because they live naked in the forest and pick fruits, but their only desire is to keep many female monkeys and enjoy sex life. Sometimes so-called spiritualists seeking a spiritual life come to associate with Kṛṣṇa conscious devotees, but they cannot execute the regulative principles or follow the path of spiritual life. Consequently they leave the association of devotees and go to associate with sense gratifiers, who are compared to monkeys. Again they revive their sex and intoxication, and looking at one another's faces, they are thus satisfied. In this way they pass their lives up to the point of death.

SB Canto 6

SB 6.1.58-60, Purport:

In our Kṛṣṇa consciousness movement we prohibit illicit sex, intoxication, meat-eating and gambling. In Kali-yuga, a drunk, half-naked woman embracing a drunk man is a very common sight, especially in the Western countries, and restraining oneself after seeing such things is very difficult. Nevertheless, if by the grace of Kṛṣṇa one adheres to the regulative principles and chants the Hare Kṛṣṇa mantra, Kṛṣṇa will certainly protect him. Indeed, Kṛṣṇa says that His devotee is never vanquished (kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31)). Therefore all the disciples practicing Kṛṣṇa consciousness should obediently follow the regulative principles and remain fixed in chanting the holy name of the Lord. Then there need be no fear. Otherwise one's position is very dangerous, especially in this Kali-yuga.

SB 6.5.14, Purport:

A woman who has no husband declares herself independent, which means that she becomes a prostitute. A prostitute generally dresses herself in various fashions intended to attract a man's attention to the lower part of her body. Today it has become a much advertised fashion for a woman to go almost naked, covering the lower part of her body only slightly, in order to draw the attention of a man to her private parts for sexual enjoyment. The intelligence engaged to attract a man to the lower part of the body is the intelligence of a professional prostitute. Similarly, the intelligence of a living entity who does not turn his attention toward Kṛṣṇa or the Kṛṣṇa consciousness movement simply changes dresses like a prostitute. What is the benefit of such foolish intelligence? One should be intelligently conscious in such a way that he need no longer change from one body to another.

SB 6.18.51, Translation:

You should not lie down without having washed both of your feet or without being purified, nor with wet feet or with your head pointed west or north. You should not lie naked, or with other women, or during the sunrise or sunset.

SB Canto 7

SB 7.1.37, Translation:

Although these four great sages were older than Brahmā's other sons like Marīci, they appeared like small naked children only five or six years old. When Jaya and Vijaya saw them trying to enter Vaikuṇṭhaloka, these two gatekeepers, thinking them ordinary children, forbade them to enter.

SB 7.13 Summary:

Without bodily comforts and free from dependence on anyone with respect to bodily necessities, one should travel everywhere, wearing almost nothing or actually walking naked. Without association with ordinary human society, one should beg alms and always be satisfied in himself. One should be a friend to every living entity and be very peaceful in Kṛṣṇa consciousness. A sannyāsī should travel alone in this way, not caring for life or death, waiting for the time when he will leave his material body. He should not indulge in unnecessary books or adopt professions like astrology, nor should he try to become a great orator.

SB 7.13.41, Translation:

O my lord, sometimes I bathe myself very nicely, smear sandalwood pulp all over my body, put on a flower garland, and dress in fine garments and ornaments. Then I travel like a king on the back of an elephant or on a chariot or horse. Sometimes, however, I travel naked, like a person haunted by a ghost.

SB Canto 8

SB 8.10.48, Translation:

O my King, many hundreds of male and female carnivorous demons, completely naked and carrying tridents in their hands, then appeared, crying the slogans "Cut them to pieces! Pierce them!"

SB 8.12.26, Translation:

The beautiful woman was already naked, and when She saw Lord Śiva coming toward Her, She became extremely bashful. Thus She kept smiling, but She hid Herself among the trees and did not stand in one place.

SB Canto 9

SB 9.1.30, Translation:

When the goddess Ambikā saw the great saintly persons, she was very much ashamed because at that time she was naked. She immediately got up from the lap of her husband and tried to cover her breast.

SB 9.14.22, Translation:

Urvaśī said: "My dear hero, only preparations made in ghee (clarified butter) will be my eatables, and I shall not want to see you naked at any time, except at the time of sexual intercourse." The great-minded King Purūravā accepted these proposals.

SB 9.14.23, Purport:

It appears from the words of Urvaśī that the standard of living, eating, behavior and speech are all different on the heavenly planets from the standards on this planet earth. The inhabitants of the heavenly planets do not eat such abominable things as meat and eggs; everything they eat is prepared in clarified butter. Nor do they like to see either men or women naked, except at the time of sexual intercourse. To live naked or almost naked is uncivilized, but on this planet earth it has now become fashionable to dress half naked, and sometimes those like hippies live completely naked. Indeed, there are many clubs and societies for this purpose. Such conduct is not allowed, however, on the heavenly planets. The inhabitants of the heavenly planets, aside from being very beautiful, both in complexion and bodily features, are well behaved and long-living, and they eat first-class food in goodness. These are some of the distinctions between the inhabitants of the heavenly planets and the inhabitants of earth.

SB 9.14.30, Translation:

Purūravā, stricken by the sharp words of Urvaśī like an elephant struck by its driver's pointed rod, became very angry. Not even dressing himself properly, he took a sword in hand and went out naked into the night to follow the Gandharvas who had stolen the lambs.

SB 9.14.31, Translation:

After giving up the two lambs, the Gandharvas shone brightly like lightning, thus illuminating the house of Purūravā. Urvaśī then saw her husband returning with the lambs in hand, but he was naked, and therefore she left.

SB 9.18.9, Translation:

While sporting in the water, the girls suddenly saw Lord Śiva passing by, seated on the back of his bull with his wife, Pārvatī. Ashamed because they were naked, the girls quickly got out of the water and covered themselves with their garments.

SB 9.18.19, Translation:

Seeing Devayānī naked in the well, King Yayāti immediately gave her his upper cloth. Being very kind to her, he caught her hand with his own and lifted her out.

SB Canto 10.1 to 10.13

SB 10.10 Summary:

Nalakūvara and Maṇigrīva were great devotees of Lord Śiva, but because of material opulence they became so extravagant and senseless that one day they were enjoying with naked girls in a lake and shamelessly walking here and there. Suddenly Nārada Muni passed by, but they were so maddened by their wealth and false prestige that even though they saw Nārada Muni present, they remained naked and were not even ashamed. In other words, because of opulence and false prestige, they lost their sense of common decency. Of course, it is the nature of the material qualities that when one becomes very much opulent in terms of wealth and a prestigious position, one loses one's sense of etiquette and does not care about anyone, even a sage like Nārada Muni. For such bewildered persons (ahaṅkāra-vimūḍhātmā), who especially deride devotees, the proper punishment is to be again stricken with poverty.

SB 10.10.6, Translation:

Upon seeing Nārada, the naked young girls of the demigods were very much ashamed. Afraid of being cursed, they covered their bodies with their garments. But the two sons of Kuvera did not do so; instead, not caring about Nārada, they remained naked.

SB 10.10.7, Translation:

Seeing the two sons of the demigods naked and intoxicated by opulence and false prestige, Devarṣi Nārada, in order to show them special mercy, desired to give them a special curse. Thus he spoke as follows.

SB 10.10.20-22, Translation:

These two young men, Nalakūvara and Maṇigrīva, are by fortune the sons of the great demigod Kuvera, but because of false prestige and madness after drinking liquor, they are so fallen that they are naked but cannot understand that they are. Therefore, because they are living like trees (for trees are naked but are not conscious), these two young men should receive the bodies of trees. This will be proper punishment. Nonetheless, after they become trees and until they are released, by my mercy they will have remembrance of their past sinful activities. Moreover, by my special favor, after the expiry of one hundred years by the measurement of the demigods, they will be able to see the Supreme Personality of Godhead, Vāsudeva, face to face, and thus revive their real position as devotees.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.22.19, Translation:

(Lord Kṛṣṇa said:) You girls bathed naked while executing your vow, and that is certainly an offense against the demigods. To counteract your sin you should offer obeisances while placing your joined palms above your heads. Then you should take back your lower garments.

SB 10.22.20, Translation:

Thus the young girls of Vṛndāvana, considering what Lord Acyuta had told them, accepted that they had suffered a falldown from their vow by bathing naked in the river. But they still desired to successfully complete their vow, and since Lord Kṛṣṇa is Himself the ultimate result of all pious activities, they offered their obeisances to Him to cleanse away all their sins.

SB 10.42.28-31, Translation:

When he looked at his reflection he could not see his head; for no reason the moon and stars appeared double; he saw a hole in his shadow; he could not hear the sound of his life air; trees seemed covered with a golden hue; and he could not see his footprints. He dreamt that he was being embraced by ghosts, riding a donkey and drinking poison, and also that a naked man smeared with oil was passing by wearing a garland of nalada flowers. Seeing these and other such omens both while dreaming and while awake, Kaṁsa was terrified by the prospect of death, and out of anxiety he could not sleep.

SB 10.63.20, Translation:

Just then Bāṇāsura's mother, Koṭarā, desiring to save her son's life, appeared before Lord Kṛṣṇa naked and with her hair undone.

SB 10.63.21, Translation:

Lord Gadāgraja turned His face away to avoid seeing the naked woman, and Bāṇāsura—deprived of his chariot, his bow shattered—took the opportunity to flee into his city.

SB 10.66.32-33, Translation:

Thereupon the fire rose up out of the altar pit, assuming the form of an extremely fearsome, naked person. The fiery creature's beard and tuft of hair were like molten copper, and his eyes emitted blazing hot cinders. His face looked most frightful with its fangs and terrible arched and furrowed brows. As he licked the corners of his mouth with his tongue, the demon shook his flaming trident.

SB 11.2.20-21, Translation:

The nine remaining sons of Ṛṣabha were greatly fortunate sages who worked vigorously to spread knowledge of the Absolute Truth. They wandered about naked and were very well versed in spiritual science. Their names were Kavi, Havir, Antarīkṣa, Prabuddha, Pippalāyana, Āvirhotra, Drumila, Camasa and Karabhājana.

SB 11.6.47, Translation:

Naked sages who seriously endeavor in spiritual practice, who have raised their semen upward, who are peaceful and sinless members of the renounced order, attain the spiritual abode called Brahman.

SB 11.26.5, Translation:

When she was leaving him, even though he was naked he ran after her just like a madman and called out in great distress, "O my wife, O terrible lady! Please stop!"

SB 11.26.10, Translation:

Although I was a powerful lord with great opulence, that woman gave me up as if I were no more than an insignificant blade of grass. And still, naked and without shame, I followed her, crying out to her like a madman.

CC Adi-lila

CC Adi 2.13, Translation:

As with the naked eye one cannot know the sun except as a glowing substance, merely by philosophical speculation one cannot understand Lord Kṛṣṇa's transcendental varieties.

CC Adi 2.17, Translation:

"Naked saints and sannyāsīs who undergo severe physical penances, who can raise the semen to the brain, and who are completely equipoised in Brahman can live in the realm known as Brahmaloka."

CC Adi 12.17, Purport:

Advaita Prabhu married in the beginning of the fifteenth century Śakābda (late fifteenth century A.D.). When Lord Caitanya Mahāprabhu wanted to visit the village of Rāmakeli while going from Jagannātha Purī to Vṛndāvana during the Śakābda years 1433 and 1434 (A.D. 1511 and 1512), Acyutānanda was only five years old. The Caitanya-bhāgavata, Antya-khaṇḍa, Fourth Chapter, describes Acyutānanda at that time as pañca-varṣa vayasa madhura digambara, "only five years old and standing naked." Therefore it is to be concluded that Acyutānanda was born sometime in the year 1428 (A.D. 1506). Before the birth of Acyutānanda, Advaita Prabhu's wife, Sītādevī, came to see Lord Caitanya Mahāprabhu at His birth. Thus it is not impossible that she had the other three sons by Advaita within the twenty-one years between 1407 and 1428 Śakābda (A.D. 1486 and 1507).

CC Adi 12.17, Purport:

According to the Caitanya-bhāgavata, this statement is not at all valid. When Caitanya Mahāprabhu accepted the renounced order of sannyāsa in the year 1431 Śakābda (A.D. 1509), He came to the house of Advaita Prabhu at Śāntipura. At that time, as stated in the Caitanya-bhāgavata, Antya-khaṇḍa, Chapter One, Acyutānanda was only three years old. The Caitanya-bhāgavata further states that the naked child, the son of Advaita Prabhu, immediately came and fell down at the lotus feet of Lord Śrī Caitanya Mahāprabhu. The Lord immediately took him on His lap, although he was not very clean, having dust all over his body. Lord Caitanya said, "My dear Acyuta, Advaita Ācārya is My father, and thus we are brothers."

CC Adi 14.68, Translation and Purport:

Being worshiped by Lakṣmī, the Lord began to smile. He recited a verse from Śrīmad-Bhāgavatam and thus accepted the emotion she expressed.

The verse quoted in this connection is the twenty-fifth verse of the Twenty-second Chapter, Tenth Canto, of Śrīmad-Bhāgavatam. The gopīs worshiped goddess Durgā, or Kātyāyanī, but their inner desire was to get Lord Kṛṣṇa as their husband. Kṛṣṇa, as Paramātmā, could realize the ardent desire of the gopīs, and therefore He enjoyed the pastime of vastra-haraṇa. When the gopīs went to bathe in the river Yamunā, they left their garments on the land and dipped into the water completely naked. Taking this opportunity, Kṛṣṇa stole all their garments and sat down in the top of a tree with them, desiring to see the girls naked just to become their husband. The gopīs desired to have Kṛṣṇa as their husband, and since it is only before her husband that a woman can be naked, to fulfill their desire Lord Kṛṣṇa accepted their prayers by this pastime of stealing their garments. When the gopīs received their garments back from Kṛṣṇa, Kṛṣṇa recited this verse.

CC Adi 14.69, Translation and Purport:

""My dear gopīs, I accept your desire to have Me as your husband and thus worship Me. I wish your desire to be fulfilled because it deserves to be so.""

The gopīs, the girlfriends of Kṛṣṇa, were almost of the same age as He. Within their minds they desired that Kṛṣṇa be their husband, but because of feminine bashfulness they could not express their desire. Therefore later on, after stealing their garments, Kṛṣṇa informed them, "I immediately understood your desire and approved of it. Because I have now stolen your garments, you have presented yourselves before Me completely naked, which means that I have accepted all of you as My wives." Sometimes foolish rascals, not knowing the purpose of the Lord or the purpose of the gopīs, unnecessarily criticize from their own angle of vision, but the real purpose of vastra-haraṇa is expressed by the Lord in this verse.

CC Madhya-lila

CC Madhya 12.68, Purport:

If Śrī Caitanya Mahāprabhu simply glanced at someone for a moment, that person immediately turned into one of the most confidential devotees of the Lord. The prince came to see the Lord for the first time, but by the Lord's mercy the boy immediately became a topmost devotee. This was not in theory but in practice. We cannot apply the nagna-mātṛkā-nyāya formula. This states that if one's mother was naked in her childhood, she should continue to remain naked, even though she has become the mother of so many children. If a person is actually blessed by the mercy of the Lord, he can immediately become a topmost devotee of the Lord. The logic of nagna-mātṛkā states that if a person is not elevated on such and such a date, he cannot become an exalted devotee overnight, as it were. This particular instance offers evidence to contradict that theory. On the previous day, the boy was simply an ordinary prince, and the next day he was counted as one of the topmost devotees of the Lord. This was all made possible by the causeless mercy of the Lord. The Lord is omnipotent—all-powerful or almighty—and He can act as He likes.

CC Madhya 16.238, Purport:

The word markaṭa-vairāgya, indicating false renunciation, is very important in this verse. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, in commenting on this word, points out that monkeys make an external show of renunciation by not accepting clothing and by living naked in the forest. In this way they consider themselves renunciants, but actually they are very busy enjoying sense gratification with dozens of female monkeys. Such renunciation is called markaṭa-vairāgya—the renunciation of a monkey. One cannot be really renounced until one actually becomes disgusted with material activity and sees it as a stumbling block to spiritual advancement. Renunciation should not be phalgu, temporary, but should exist throughout one's life.

Nectar of Devotion

Nectar of Devotion 1:

For example, a Kṛṣṇa conscious boy, even if he is not very well educated by the university standard, can immediately give up all illicit sex life, gambling, meat-eating and intoxication, whereas those who are not in Kṛṣṇa consciousness, although very highly educated, are often drunkards, meat-eaters, sexmongers and gamblers. These are practical proofs of how a Kṛṣṇa conscious person becomes highly developed in good qualities, whereas a person who is not in Kṛṣṇa consciousness cannot do so. We experience that even a young boy in Kṛṣṇa consciousness is unattached to cinemas, nightclubs, naked dance shows, restaurants, liquor shops, etc. He becomes completely freed. He saves his valuable time from being extravagantly spent in the way of smoking, drinking, attending the theater and dancing.

Nectar of Devotion 4:

In this same prayer, there is another passage, in which it is said, "My dear Lord Dāmodara, once when You were playing as a naughty boy in the house of Nanda Mahārāja, You broke the box containing yogurt, and because of that, mother Yaśodā considered You an offender and tied You with rope to the household grinding mortar. At that time You delivered two sons of Kuvera, Nalakūvara and Maṇigrīva, who were staying there as two arjuna trees in the yard of Nanda Mahārāja. My only request is that by Your merciful pastimes You may similarly deliver me." The story behind this verse is that the two sons of Kuvera (the treasurer of the demigods) were puffed up on account of the opulence of their father, and so once on a heavenly planet they were enjoying themselves in a lake with some naked damsels of heaven. At that time the great saint Nārada Muni was passing on the road and was sorry to see the behavior of the sons of Kuvera. Seeing Nārada passing by, the damsels of heaven covered their bodies with cloth, but the two sons, being drunkards, did not have this decency. Nārada became angry with their behavior and cursed them thus: "You have no sense, so it is better if you become trees instead of the sons of Kuvera."

Nectar of Devotion 21:

A person who acts exactly according to the tenets of scripture is called śāstra-cakṣus. Śāstra-cakṣus means one who sees through the eyes of the authorized scriptures. Actually, any man of knowledge and experience should see everything through these books. For example, with our naked eye we perceive the sun globe simply as some glaring substance, but when we see through authorized books of science and other literature, we can understand how much greater the sun globe is than this earth and how powerful it is. So seeing things through the naked eye is not actually seeing. Seeing things through the authorized books or authorized teachers is the correct way to see. So, although Kṛṣṇa is the Supreme Personality of Godhead and can see all that is past, present and future, to teach the people in general He used to always refer to the scriptures. For example, in Bhagavad-gītā, although Kṛṣṇa was speaking as the supreme authority, He still mentioned and quoted Vedānta-sūtra as authority.

Nectar of Devotion 29:

Sometimes there is humility due to shyness. For example, when Kṛṣṇa stole all of the garments from the gopīs while they were bathing in the river, all of them begged Kṛṣṇa not to commit this injustice upon them. The gopīs addressed Him thus: "Dear Kṛṣṇa, we know that You are the son of Nanda Mahārāja and that You are the most beloved of all Vṛndāvana. And You are very much loved by us also! But why are You giving us this trouble? Kindly return our garments. Just see how we are trembling from the severe cold!" This humility was due to their shyness from being naked before Kṛṣṇa.

Nectar of Devotion 30:

According to the opinion of Bhartṛhari, a learned scholar, when a person is elevated to this state of endurance, he thinks as follows: "I do not wish to be a highly posted government servant. I shall prefer to remain naked, without proper garments. I shall prefer to lie down on the ground without any mattress. And despite all these disadvantages, I shall refuse to serve anyone, even the government." In other words, when one is in ecstatic love with the Personality of Godhead, he can endure any kind of disadvantages calculated under the material concept of life.

Nectar of Devotion 35:

The best example of saintly persons situated in the śānta-rasa are Sanaka, Sanātana, Sananda and Sanat-kumāra, the Kumāra brothers. These four saintly persons (known as Catuḥ-sana) are sons of Lord Brahmā. After their birth, when they were ordered by their father to become householders and increase human society, they refused the order. They said that they had already decided not to become entangled with family life; they would rather live as saintly brahmacārīs for their own perfection. So these great saints have been living for millions of years now, but still they appear to be just like boys of four or five years. Their complexions are very fair, there is an effulgence in their bodies, and they always travel naked. These four saintly persons almost always remain together.

Nectar of Devotion 38:

In Śrīmad-Bhāgavatam, Seventh Canto, Fourth Chapter, verse 40, Prahlāda Mahārāja says that even in his childhood, when he was loudly speaking the glories of the Lord, he used to dance just like a shameless madman. And sometimes, being fully absorbed in thought on the pastimes of the Lord, he used to imitate such pastimes. This is an instance of a devotee's being almost like a madman. Similarly, it is said that the great sage Nārada was so ecstatically in love with Kṛṣṇa that he would sometimes dance naked, and sometimes his whole body would become stunned. Sometimes he would laugh very loudly, sometimes he would cry very loudly, sometimes he would remain silent, and sometimes he would appear to be suffering from some disease, although he had no disease. This is another instance of becoming like a madman in the ecstasy of devotion.

Nectar of Devotion 42:

An example of stillness was described by a friend of Kṛṣṇa's who informed Him in Mathurā that all the cowherd boys had become just like leafless trees on the tops of hills. They appeared almost naked, being skinny and frail, and did not carry any fruits or flowers. He informed Kṛṣṇa that all the cowherd boys residing in Vṛndāvana were as still as the trees at the tops of hills. Sometimes they felt diseased from their separation from Kṛṣṇa, and being so greatly disappointed, they were aimlessly wandering on the banks of the Yamunā.

Nectar of Devotion 43:

In the middle kaumāra age, the upper portion of Kṛṣṇa's hair falls around His eyes. Sometimes He is covered with cloth around the lower part of His body, and sometimes He is completely naked. Sometimes He tries to walk, taking step by step, and sometimes He talks very sweetly, in broken language. These are some of the symptoms of His middle kaumāra age. He is thus described when mother Yaśodā once saw Him in His middle kaumāra age: His scattered hairs were touching His eyebrows, and His eyes were restless, but He could not express His feelings with proper words; still, when He was talking, His talk was so nice and sweet to hear. When mother Yaśodā looked at His little ears and saw Him naked, trying to run very quickly with His little legs, she was merged into the ocean of nectar. Kṛṣṇa's ornaments at this age are a pearl hanging from the septum of His nose, butter on His lotuslike palms, and some small bells hanging from His waist. It is stated that when mother Yaśodā saw that the child was moving, ringing the bells on His waist, smiling at her with a pearl between His nostrils and with butter on His hands, she became wonderfully pleased to see her little child in that fashion.

Krsna, The Supreme Personality of Godhead

Krsna Book 10:

While they were thus enjoying themselves in the water, all of a sudden Nārada, the great sage, happened to pass that way. He could understand that the demigods Nalakūvara and Maṇigrīva were too much intoxicated and could not even see that he was passing. The young girls, however, were not so much intoxicated as the demigods, and they at once became ashamed at being naked before the great sage Nārada. They began to cover themselves with all haste. The two demigod sons of Kuvera were so much intoxicated that they could not appreciate the presence of the sage Nārada and therefore did not cover their bodies. On seeing the two demigods so degraded by intoxication, Nārada desired their welfare, and therefore he exhibited his causeless mercy upon them by cursing them.

Krsna Book 10:

It was the duty of a saintly person like Nārada to save them from their abominable condition. In animal life, the animal has no sense to understand that he is naked. But Kuvera was the treasurer of the demigods, a very responsible man, and Nalakūvara and Maṇigrīva were two of his sons. And yet they became so animalistic and irresponsible that they could not understand, due to intoxication, that they were naked. To cover the lower part of the body is a principle of human civilization, and when men or women forget this principle, they become no better than animals. Nārada therefore thought that the best punishment for them was to make them immovable living entities, or trees. Trees are, by nature's laws, immovable. Although trees are covered by the mode of ignorance, they cannot do harm. The great sage Nārada thought it fitting that, although the brothers would be punished to become trees, by his mercy they would continue to keep their memory and be able to know why they were being punished. After changing the body, a living entity generally forgets his previous life, but in special cases, by the grace of the Lord, as with Nalakūvara and Maṇigrīva, one can remember.

Krsna Book 22:

Early in the morning, the gopīs used to go to the bank of the Yamunā to take a bath. They would assemble together and, holding one another's hands, loudly sing of the wonderful pastimes of Kṛṣṇa. It is an old system among Indian girls and women that when they take a bath in the river they place their garments on the bank and dip into the water completely naked. The portion of the river where the girls and women bathe was strictly prohibited to any male, and this is still the system. The Supreme Personality of Godhead, knowing the minds of the unmarried young gopīs, blessed them with their desired objective. They had prayed for Kṛṣṇa to become their husband, and Kṛṣṇa wanted to fulfill their desires.

Krsna Book 22:

When the girls in the water heard such joking words from Kṛṣṇa, they began to look at one another and smile. They were very joyous to hear such a request from Kṛṣṇa because they were already in love with Him. Out of shyness, they looked at one another, but they could not come out of the water because they were naked. Due to remaining in the water for a long time, they felt cold and were shivering, yet upon hearing the pleasing joking words of Govinda, their minds were perturbed with great joy. They told Kṛṣṇa, "Dear son of Nanda Mahārāja, please do not joke with us in that way. It is completely unjust to us. You are a very respectable boy because You are the son of Nanda Mahārāja, and You are very dear to us, but You should not play this joke on us, because now we are all shivering from the cold water. Kindly deliver our garments immediately; otherwise we shall suffer." They then began to appeal to Kṛṣṇa with great submission.

Krsna Book 22:

When the gopīs saw that Kṛṣṇa was strong and determined, they had no alternative but to abide by His order. One after another they came out of the water, but because they were completely naked, they tried to cover their nakedness by placing their left hand over their pubic area. In that posture they were all shivering. Their simple presentation was so pure that Lord Kṛṣṇa immediately became pleased with them. All the unmarried gopīs who prayed to Kātyāyanī to have Kṛṣṇa as their husband were thus satisfied. A woman cannot be naked before any male except her husband. The unmarried gopīs desired Kṛṣṇa as their husband, and He fulfilled their desire in this way. Being pleased with them, He took their garments on His shoulder and began to speak as follows: "My dear girls, you have committed a great offense by going naked in the river Yamunā. Because of this, the predominating deity of the Yamunā, Varuṇadeva, has become displeased with you. Please, therefore, just touch your foreheads with folded palms and bow down before the demigod Varuṇa in order to be excused from this offensive act." The gopīs were all simple souls, and whatever Kṛṣṇa said they took to be true. In order to be freed from the wrath of Varuṇadeva, as well as to fulfill the desired end of their vows and ultimately to please their worshipable Lord, Kṛṣṇa, they immediately abided by His order. Thus they became the greatest lovers of Kṛṣṇa, and His most obedient servitors.

Krsna Book 22:

Although Kṛṣṇa cheated the young unmarried gopīs and made them stand naked before Him and enjoyed joking words with them, and although He treated them just like dolls and stole their garments, they were still pleased with Him and never lodged complaints against Him. This attitude of the gopīs is described by Lord Caitanya Mahāprabhu when He prays, "My dear Lord Kṛṣṇa, You may embrace Me or trample Me under Your feet, or You may make Me brokenhearted by never being present before Me. Whatever You like, You can do, because You have complete freedom to act. But in spite of all Your dealings, You are My Lord eternally, and I have no other worshipable object." This is the attitude of the gopīs toward Kṛṣṇa.

Krsna Book 42:

Kaṁsa saw various kinds of inauspicious signs while both awake and dreaming. When he looked in the mirror he could not see his head, although the head was actually present. He saw the luminaries in the sky in double, although there was only one set factually. He began to see holes in his shadow, and he heard a high buzzing sound within his ears. All the trees before him appeared to be made of gold, and he could not see his own footprints in dust or muddy clay. In dreams he saw various kinds of ghosts being carried in a carriage drawn by donkeys. He also dreamed that someone gave him poison and he was drinking it. He dreamed also that he was going naked with a garland of flowers and was smearing oil all over his body. Thus, as Kaṁsa saw various signs of death while both awake and sleeping, he could understand that death was certain, and thus in great anxiety he could not rest that night. Just after the night expired, he busily arranged for the wrestling match.

Krsna Book 48:

To fulfill His promise, Kṛṣṇa, along with Uddhava, went to the house of Kubjā, who was very eager to get Kṛṣṇa for the satisfaction of her lusty desires. When Kṛṣṇa reached her house, He saw that it was completely decorated in a way to excite the lusty desires of a man. This suggests that there were many nude pictures, on top of which were canopies and flags embroidered with pearl necklaces, along with comfortable beds and cushioned chairs. The rooms were provided with flower garlands and were nicely scented with incense and sprinkled with scented water. And the rooms were illuminated by nice lamps.

Krsna Book 63:

There was a demigoddess named Koṭarā who was worshiped by Bāṇāsura, and their relationship was as mother and son. Mother Koṭarā was upset that Bāṇāsura's life was in danger, so she appeared on the scene. With naked body and scattered hair, she stood before Lord Kṛṣṇa. Śrī Kṛṣṇa did not like the sight of this naked woman, and to avoid seeing her He turned His face. Bāṇāsura, getting this chance to escape Kṛṣṇa's attack, left the battlefield. All the strings of his bows had been broken, and there was no chariot or driver, so he had no alternative but to return to his city. He lost everything in the battle.

Krsna Book 66:

The giant fiery demon appeared still more fierce due to the movements of his eyebrows. He exhibited long, sharp teeth and, sticking out his long tongue, licked his upper and lower lips. He was naked, and he carried a big trident, blazing like fire. After appearing from the fire of sacrifice, he stood wielding the trident in his hand. Instigated by Sudakṣiṇa, the demon proceeded toward the capital city, Dvārakā, with many hundreds of ghostly companions, and it appeared that he was going to burn all outer space to ashes. The surface of the earth trembled because of his striking steps. When he entered the city of Dvārakā, all the residents panicked, just like animals in a forest fire.

Sri Isopanisad

Sri Isopanisad 6, Purport:

It is clearly mentioned in this sixth mantra that one should "observe," or systematically see. This means that one must follow the previous ācāryas, the perfected teachers. Anupaśyati is the exact Sanskrit word used in this connection. Anu means "to follow," and paśyati means "to observe." Thus the word anupaśyati means that one should not see things as he does with the naked eye but should follow the previous ācāryas. Due to material defects, the naked eye cannot see anything properly. One cannot see properly unless one has heard from a superior source, and the highest source is the Vedic wisdom, which is spoken by the Lord Himself. Vedic truths are coming in disciplic succession from the Lord to Brahmā, from Brahmā to Nārada, from Nārada to Vyāsa, and from Vyāsa to many of his disciples. Formerly there was no need to record the messages of the Vedas, because people in earlier ages were more intelligent and had sharper memories. They could follow the instructions simply by hearing once from the mouth of a bona fide spiritual master.

Mukunda-mala-stotra (mantras 1 to 6 only)

Mukunda-mala-stotra mantra 1, Purport:

When a neophyte devotee deviates from the path of pure devotion and wants to simultaneously enjoy sense gratification and discharge devotional service, the all-merciful Lord very tactfully corrects the bewildered devotee by exhibiting before him the real nature of this material world. In the material world all relationships are actually mercenary but are covered by an illusory curtain of so-called love and affection. The so-called wives and husbands, parents and children, and masters and servants are all concerned with reciprocal material profit. As soon as the shroud of illusion is removed, the dead body of material so-called love and affection is at once manifest to the naked eye.

Mukunda-mala-stotra mantra 3, Purport:

By the mercy of the Lord, the pure devotee knows all this very well. Indeed, his whole philosophy of life is based on this understanding. Advancement of knowledge means to understand the naked truth of this world and to not be deluded by the temporary beauty of this phantasmagoria.