Self-realization cannot be the result of good works any amount of charity or dip in holy rivers.+

The world in which you exist is a dualistic illusion created out of the Soul, which is present in the form of consciousness.

The only thing that is real and eternal in the world in which you exist is the Soul, the Self. Thus, the Soul alone is real and eternal. Whatever is eternal is God in truth.

The one who thinks he is independent apart from the world and believes in action (karma) is not aware of the fact that the world in which he exists is an illusion created out of the Soul, which is present in the form of consciousness.

Thus, all good karma performed within the dualistic illusion has no value because the karma performed within the dualistic illusion has only value in the state of ignorance.

Self-realization cannot be the result of good works any amount of charity, a dip in holy rivers, visiting holy mountains pilgrimaging or even hundreds of pranayamas all types of Kriya yogas.

That is why Sage Sankara said:~Neither by the practice of yoga nor philosophy, nor by good works nor by learning, does liberation come, but only through the realization that Atman and Brahman are one in no other way. (1) Vivekachoodamani v 56, pg~25

Sage Sankara:~ VC Let erudite scholars quote all the scripture, let Gods be invoked through sacrifices, let elaborate rituals be performed, let personal Gods be propitiated---yet, without the realization of one‘s identity With the Self, there shall be no liberation for the individual, not even in the lifetimes of a hundred Brahmas put together (verses-6)

Neither sacred baths nor any amount of charity nor even Hundreds of pranayamas can give us knowledge about our own Self. The firm experience of the nature of the Self is seen to proceed from inquiry along the lines of the salutary advice of the wise. (13)

It is clear that liberation cannot be the result of good works, for Sruti itself declares that there is no hope for immortality by means of wealth. (Verses -7).

Sage Sankara From the point of any of these four uses karma is of no use for attaining liberation. Remaining in one's own true form is release. It consists of realizing the true nature of the Self which is ever-existent and eternal. Moksha, therefore, is not something to be produced, for it is eternal (nityatvat). It is not something to be purified, for it is bereft of all qualities and impurities (nirgunatvat, nirdoshatvat cha). There is also another reason here. It cannot be purified since it is not a means (asadhanadravyatmakatvat). Only a thing that serves as a means can be purified, as the sacrificial vessel or clarified butter by the sprinkling of water and so on. (Commentary on Bhr, Upanishads 3-3-1)

Sage Sankara says Karma is not competent to remove ignorance, for it is not opposed to it. It does not matter in what way we characterize ignorance, whether as the absence of knowledge or as doubt or as erroneous knowledge. It is always removable by knowledge, but not by action in any of its forms, for there is no contradiction between ignorance and karma. (Commentary on Brah.3-3-1 )

Sage Sankara: ~ Action (karma) cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. Knowledge does verily destroy ignorance as light destroys deep darkness. -Atma Bodha

Then the karma theory has no value. The karma theory is merely a religious fable meant for ignorant masses. The karma theory is not the means to acquire Advaitic wisdom or Self-knowledge or Brahma Gnana or Atma Gnana. : ~ Santthosh Kumaar