It has been said that there is vast difference between the impact of Brahma Vidya (Knowledge of Brahmam) and the impact of Karma. Merit and demerit, happiness and misery, are the consequences of Karma. The happiness attainable by man through Karma ranges from the Manushya Loka level (the region of humans) up to the highest stage of Brahma Loka (the region of the Divine). So, too, below the level of the human region, there are regions where misery becomes deeper and deeper, more and more agonising. They are relatively unreal and not absolutely real. The Awareness and the Bliss therefore is innate, existing in its own right. It is externally present. It is the one unchanging, unaffected Truth. It cannot be acquired by practising prescriptions and exercises. The state of Liberation (Moksha) transcends the body-mind-ego complex. Therefore, the transcendence is beyond one's physical, mental or intellectual effort. When Awareness dawns, the darkness of Ajnana disappears. When the lamp is lit darkness is no more.

There are some who argue that it is not quite fair to declare that Knowledge of Brahmam as the only Truth cannot be gained by personal effort. Sankara reconciles this point of view with his main thesis mentioned already. The Jnana that one is actually Brahmam and nothing else is latent in the consciousness of every one but one cannot recognise it and establish oneself firmly in it by means of Karma or activity or even by Vichara or scholastic inquiry. Karma can only bind one further, for it deals with diversity as if it is real; it cannot loosen bonds and liberate him. It can at best purify the passions and emotions. Vichara can at best clarify the intellect and indicate the criteria of Jnana. Brahma Vidya alone can liberate man from bondage. Hence one is warned not to develop too much attachment to Karma.

However, we find the Sastras dwelling, once in a while, on the value of Karma. The Sastras are as affectionate to us as the mother. They teach lessons as the mother to her children, in conformity with the level of intelligence, and according to the needs of time and circumstance. A mother with two children gives the one who is quite strong and healthy every item of food he clamors for, but takes great care that the other child who is unwell is not overfed and is given only such items that can restore it soon to health. Can we, on that account, accuse her of being partial to one child and prejudiced against the other, in conferring love? The Sastras too draw the attention of those who know the secret of Karma to the value of Karma. For, Karma or Work can improve life and set its ideals aright. Every one has to be instructed on how to transform work into beneficial activity. Yet, Karma is not all.