Advaita is unconsciously known as deep sleep in ignorance and it is consciously is known through wisdom as consciousness.+

The theory of fate (Prarabdha) is for the ignorant one because those who accept the waking entity (you)  as self and the waking world as a  reality will remain in believing in the theory of birth, death, and rebirth.    The waking entity (ego)  and the waking world are a  reality within the waking experience. The waking experience itself is an illusion from the ultimate standpoint. 

The body being in this universe does not also exist because the world is merely an illusion from the ultimate standpoint., and due to this, Prarabdha also does not exist, Though the Vedas speak of Prarabdha, For the understanding of the ignorant.

The Mundaka Upanishad tells that:~ Ksheeyanthethasyakarmanithasmindrushte cha paravare, Bahuthwam than nishedarthasruthyageetham cha yathsphutam. 98

The body being in this world does not also exist and due to this, Prarabdha also does not exist, though the Vedas speak of Prarabdha, for the understanding of the ignorant.

All actions of man including Prarabdha perishes when one can see, Brahman which is in the higher and also lower, Thus, tell the Vedas with clarity,*Cause and effect. If fate does not get destroyed, ignorance gets never destroyed and spiritual realization never comes.

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 says in Aparoksh Anubhuti on Prarabdha Karma: ~

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 ill becomes you to feel distressed.

90. The theory one hears of 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 Shrutis alone from which proceeds true knowledge.

The above proves that the karma theory is a reality only on the base of false Self (ego or you), where one thinks body and the universe as a reality. When one becomes aware of the fact that, the ‘Self ‘is the formless Soul, then the karma theory becomes part and parcel of illusion.

If one accepts the karma theory as a reality, he will never be able to come out of ignorance. And ignorance makes him believe the cycle of birth, life, and death or pain and pleasure as a reality. Thu, s the freedom which one is seeking will remain a distant dream.

For the one who accepts the experience of birth life, death, and the world as a reality, Self-knowledge is impossible.

Thus, the seeker of truth must know the fact that the body which is born, lives, and dies is not the Self. Since he is taking the body to be the Self, he is experiencing the duality as reality within the waking experience.

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 which he should strive for and that there are persons for whom he should suffer in his body. "He struggles to desire 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. Sage 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? 

One has to destroy ignorance together with its effect, the mind (phenomenal universe). One has to discriminate between ultimate Truth (consciousness) from untruth (mind or universe).  For the easy understanding of those who have an intense urge to know and realize the truth.

The objects of knowledge, viz., sound, touch, etc., which are perceived in the waking experience are different from each other because of their peculiarities; but the consciousness of these, which is different from them, does not differ because of its homogeneity. Similar is the case in the dream. Here the perceived objects are transient and in the waking experience, they seem permanent. So there is a difference between them. But the (perceiving) consciousness in both the states does not differ. It is homogeneous.

In waking experience, the waking entity awake from the deep sleep, consciously remembers its lack of perception during that experience. Remembrance consists of objects experienced earlier. It is therefore clear that even in deep sleep ‘want of knowledge is perceived.

This consciousness (in the deep sleep experience) is indeed distinct from the object (here, ignorance), but not from itself, as is consciousness in the dream experience. Thus in all three states,  consciousness (being homogeneous) is the same. It is so on other days too.

Through the many months, years, ages, and world cycles, past, and future, consciousness is the same; it neither rises nor sets; it is self-revealing. This consciousness, which is the true Self, is formless and eternal in its nature.  It is established by reasoning that the self is not physical, but the self is consciousness, which pervades in everything and everywhere in all three states.

If the non-dual peace, which is the nature of the true Self, is not known, there cannot be the highest love for it. It is ever-present. If it is known consciously, there cannot be an attraction for worldly objects because the whole universe with its contents becomes merely an illusion. 

Advaita is known yet unknown. Non-duality is unconsciously known as deep sleep in ignorance and it is consciously is known through wisdom as consciousness. :~Santthosh Kumaar