Karma Kand of the Vedas deals with the injunctions relating to the performance of duties and actions. These are for ordinary householders.+

Karma Kand of the Vedas deals with the injunctions relating to the performance of duties and actions. These are for ordinary householders.

The paths of religion, yoga, and wisdom were intended for different classes of people. 

The Advaitic wisdom is for the advanced seekers of truth. It deals with the nature of the ultimate Truth and Reality. It is meant for superior aspirants who have an inner urge to know the truth and it is not for those who are immersed in earthly desires.

Remember:~

Sage Sankara says: ~ 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 in 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 )

Taittiriya Vartika, verse 24:~ There is also another reason for rejecting this view. Karma involves duality in the form of means and end, doer, and deed. The perception of duality is ignorance. Further, it is only a person who has the desire to perform karma. Since he is ignorant of the non-dual Self, he thinks that there are objects other than the Self that he should strive for and that there are persons for whom he should suffer in his body. "He struggles desiring something for himself, something else for his son, the third thing for his wife, and so on and gets involved in the cycle of births and deaths." (Brh. Up. Sankara's Commentary, 4-4-12)

In short, karma presupposes desire, involves duality, and is, therefore, a product of Avidya. If so, how can it destroy avidya, the root cause of bondage, and thereby cause liberation? :~Santthosh Kumaar