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".