गोविन्द भाष्य (श्रील बलदेव विद्याभूषण - अचिन्त्यभेदाभेद वेदान्त ब्रह्मसूत्र भाष्य सटीक)

Śruti-śāstra uses the word ramaṇīya-caraṇa" (good conduct). The word "caraṇa" means "conduct". It has not the same meaning as anuśaya" (karma). The difference of the two words is seen in the following statement of Bṛhad-āraṇyaka Upaniṣad: yathācārī yathākārī tathā bhavati "As one performed caraṇa, and as one performed karma, so one attains an appropriate birth." To this I reply: There is no fault here to interpret the word "caraṇa" as a synonym of karma. Kārṣṇājini Muni affirms that in this passage of Chāndogya Upaniṣad (5.10.7) the word "caraṇa" means karma. This is also true because the Śruti-śāstras affirm that karma is the origin of conduct. That is the meaning. Sūtra 11 ānarthakyam iti cen na tad-apekṣatvāt ānarthakyam - meaninglessness; iti - thus; cet - if;na - not; tad-apekṣatvāt - because of being in relation to that. If it is said that it has no meaning, then I reply: No. Because it is in relation to that. Purport by Śrīla Baladeva Vidyābhūṣaṇa Here someone may object: If karma is indeed the source of all that is good, then good conduct is useless and the rules of good conduct are also useless. If this is said, then the author of the sūtras replies: No. It is not so. Why not? The sūtra explains: "Because good karma itself is created by good conduct." One cannot attain good karma without performing good conduct. The Smṛti-śāstra explains: sandhyā-hīno 'śucir nityam anarhaḥ sarva-karmasu "A person who is impure and does not chant the Gāyatrī prayer is not qualified to perform any pious karmas." Therefore, Kārṣṇājini Muni explains, because good conduct is the cause of good karma, the word "caraṇa" in this passage means "karma".