कर्मानुकूल्य-भेदाः

Not all philosophies (even “vedAnta”-s) are equal in terms of emphasis of pravRtti-dharma and karma.

• In shAnkara advaita, one can be even abandon shikhA, upavIta and become an “atyAshramI” like ramaNa, and presume to have become a “brahma/Atma”-JNAnI. (Even though in general, dharma and AchAra are encouraged as yielding “chitta-shuddhi”/ sAdhana-chatuShTaya.)
• In gauDIya vaiShNavism, one can presume to be a super-bhakta who is not a shiShTa and abandon nitya/ naimittika karma-s.
• In “tenkalai” shrIvaiShNavism, one can repudiate RShi-gotra-s and karma too.
• In shAkta and shaiva atimArga-s / tantra-s of various sorts, one is in fact encouraged to transgress dharma to the extant of surA-pAna and even incest, in order to realize/ emphasize one’s “svAtantrya”.

By contrast,

• In orthodox shrIvaiShNavism (eg. vedAnta-deshika), one reveres shAstra-s (esp. nitya and naimittika karma-s) as explcit orders of viShNu, and vows to fulfill them fully while living.
• mAdhva-s too heavily emphasize the performance of nitya-naimittika-karma-s.
• the dvaitin 28-Agama school of shaivas are also reputedly of similar inclination in this regard.