naiṣkarmyam apy acyuta-bhāva-varjitaṁ na śobhate jñānam alaṁ nirañjanam kutaḥ punaḥ śaśvad abhadram īśvare na cārpitaṁ karma yad apy akāraṇam
"Even knowledge that is pure and free from bondage to action is without beauty, if devoid of devotion to the infallible Lord. What, then, can be said of action, which is always inauspicious when not offered to the Lord, even if performed without any motive? (SB 1.5.12)"
Śrīdhara Svāmī comments: “The word niṣkarma (devoid of action or the consequences of action) means Brahman; and the jñāna that is characterized by freedom from bondage to karma, because it is of the same nature as Brahman, is known as naiṣkarmya (liberation). The word añjana (lit., tincture) is that by which one is colored or corrupted. It is used here in the sense of upādhi or an artificial designation of the self. The jñāna that eliminates all such artificial designations is known as nirañjana.
Even this type of jñāna is without beauty, if devoid of devotion to the infallible Lord. This means that it cannot give complete and direct apprehension of the Truth that lies beyond the purview of the senses.
Alternatively, nirañjana means “knowledge even without any upādhis.” As this verse is highly regarded, Śrī Sūta repeats it in the concluding section of the Twelfth Canto (SB 12.12.52)
naiṣkarmyam apy acyuta-bhāva-varjitaṁ na śobhate jñānam alaṁ nirañjanam kutaḥ punaḥ śaśvad abhadram īśvare na cārpitaṁ karma yad apy akāraṇam
"Even knowledge that is pure and free from bondage to action is without beauty, if devoid of devotion to the infallible Lord. What, then, can be said of action, which is always inauspicious when not offered to the Lord, even if performed without any motive? (SB 1.5.12)"
Śrīdhara Svāmī comments: “The word niṣkarma (devoid of action or the consequences of action) means Brahman; and the jñāna that is characterized by freedom from bondage to karma, because it is of the same nature as Brahman, is known as naiṣkarmya (liberation). The word añjana (lit., tincture) is that by which one is colored or corrupted. It is used here in the sense of upādhi or an artificial designation of the self. The jñāna that eliminates all such artificial designations is known as nirañjana.
Even this type of jñāna is without beauty, if devoid of devotion to the infallible Lord. This means that it cannot give complete and direct apprehension of the Truth that lies beyond the purview of the senses.
Alternatively, nirañjana means “knowledge even without any upādhis.” As this verse is highly regarded, Śrī Sūta repeats it in the concluding section of the Twelfth Canto (SB 12.12.52)
Then how does the soul merged in brahman can experience the bliss of brahman if he has no senses there?Pls clarify this doubt
Dandavat
https://www.jiva.org/self-and-brahman-realization/
Question: Then how can the jīva experience Brahman – where there’s no mind, no body and no individual consciousness – and then also keep his own individuality?
Answer: The sages realize Brahman while still living in the sādhaka deha (their present body). The realization is in the mind, while still maintaining one’s individuality.
It is not the same as brahma-sāyujya, which is attained after one gives up one’s sādhaka deha and identifies with Brahman. In such a state, the jīva is without any subtle or gross body.
The sages, however, have their realization while still maintaining a distinction between the self and Brahman