Sage Sankara, is untenable. Liberation consists in realizing the true nature of the Self. And so it cannot result from Karma.+

Taittiriya Vartika, verse 24:~ “Since the release is unalterably eternal, karma is not a means to that. If it were the result of Karma, like heaven, etc., it would not be eterna1."

The first alternative, says Sage Sankara, is untenable. Liberation consists in realizing the true nature of the Self as the eternal, non-dual reality. And so it cannot result from karma. It is a matter of common knowledge that anything which is produced by action is impermanent (anitya). If liberation were the result of karma then it would be impermanent and such a state is not really desirable. – Sage Sri, Sankara in his Intro. To Taitt Up

The karma theory is meant for those who are immersed in worldly life thinking of the individual life within the particle world as a reality. In the path of truth, the karma theory becomes a great obstacle to realizing the truth. 

When the Self is neither the body nor the ego, neither the waking entity nor the dream entity, then how the karma based on the false self within the false experience can yield fruits.  Therefore, karma is a religious fable.

The karma theory is a reality only for those who believe their present physical identity (ego) as real, and world as reality.

When Sage  Sankara declares the world itself is an illusion, and Brahman is real, then what value the karma theory has when the world is an illusion because man is part and parcel of the illusory world. Therefore, one has to view and judge the worldview from the standpoint of Brahman (Atman) to overcome the duality, which he is experiencing as a reality.

The individuality is a reality within the illusory world. Therefore, all the theories created within the illusion on the base of a false entity, within the false experience, have to be part and parcel of the illusion. 

Thus it is necessary to realize the fact that, the Soul, the innermost Self is real and eternal and all else is an illusion, to overcome the illusory experience of birth, life, death, and the world.  Thus to understand and assimilate Sage Sankara’s Advaitic truth, the seeker has to do his own homework through inquiry, analysis, and reasoning on the true base, without mixing religion, scriptures, theories, concept of God, and yoga.

Sage Sankara says in Aparoksh Anubhuti: ~ 88. When the whole universe, movable and immovable, is known to be Atman, and thus the existence of everything else is negated, where is then any room to say that the body is Atman?

   89. O enlightened one, pass your time always contemplating on Atman while you are experiencing all the results of Prarabdha; for it will becomes you to feel distressed.

   90. The theory one hears from the scripture, that Prarabdha does not lose its hold upon one even after the origination of the knowledge of Atman, is now being refuted.

   91. After the origination of the knowledge of Reality, Prarabdha verily ceases to exist, since the body and the like become non-existent; just as a dream does not exist on waking.

   92. That Karma which is done in a previous life is known as Prarabdha (which produces the present life). But such Karma cannot take the place of Prarabdha (for a man of knowledge), as he has no other birth (being free from ego).

   93. Just as the body in a dream is superimposed (and therefore illusory), so is also this body. How could there be any birth of the superimposed (body), and in the absence of birth (of the body) where is the room for that (i.e., Prarabdha) at all?

  94. The Vedanta texts declare ignorance to be verily the material (cause) of the phenomenal world just as the earth is of a jar. That (ignorance) being destroyed, where can the universe subsist?

   95. Just as a person out of confusion perceives only the snake leaving aside the rope, so does an ignorant person see only the phenomenal world without knowing the reality?

  96. The real nature of the rope being known, the appearance of the snake no longer persists; so the substratum being known, the phenomenal world disappears completely.

   97. The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exist? It is, therefore, for the understanding of the ignorant alone that the Shruti speaks of Prarabdha.

   98. “And all the actions of a man perish when he realizes that (Atman) which is both the higher and the lower”. Here the clear use of the plural by the Shruti is to negate Prarabdha as well.

   99. If the ignorant still arbitrarily maintain this, they will not only involve themselves in two absurdities but will also run the risk of forgoing the Vedantic conclusion. So one should accept those Srutis alone from which proceeds true knowledge.

The above proves that karma is a reality only on the base of a false self, where one thinks of the body and the universe as reality. When one becomes aware of the fact that, the true Self is formless Soul, then the karma becomes part and parcel of illusion.   

My point is that, if one accepts the karma theory as reality, he will never be able to come out of ignorance. And ignorance makes him believe the cycle of birth, life, and death as a reality.  Thus the freedom that one is seeking will remain a distant dream. For the one who accepts birth, life, and death as a reality, Self-knowledge is impossible. : ~ Santthosh Kumaar