Astika schools don't seem to disagree on the means to attain moksha , though their expression of the same reality seem to be different .
The following is a partial ans. wrt to samkya.
Sanmkya and Advaita don't seem to differ in their understanding of consciousness in principle as
Nishkalam nishkriyam shantam
Niravadyam niranjanam(Svet up 6.19)
as well as Maya(Prakrithi) detailed in( Svet up 10.4)as the material cause(Upaadhaana Karanam) consciousness its master(Maheshwar)
mayAntu. prakrutim vidyAm mAyinantu maheshwaram
Maya(Prakrithi) as Jada(inert) which is defunct without the consciousness.)
Difference lies in theory of causation (Parinama Vada and Vivarta Vada),
leading to two schools ,dualistic and the idea of illusion(Advaita) .secondly wrt. to the number pramanas in agreement.
Since both the schools are grounded on vedic literature , means for liberation from bondage do not differ. This is evident from Kapila Gita (Kapila-proponent of samkya, Gita -philosophical dialogue that teaches Brahma Vidya)
Brahman/Consciousness in the context of Jiva(Pratyag atma) understood as Purusha .Here though the expression is different ,quintessence remains the same.
Following are the verses from kapila Gita
yathA putrAscha vitttA ca pRRithaG martyaH pratIyate /
apyAtmatvatvenA-bhimatAt dehAdeH Purushhas-tathA // III – 28 -39
Just as offsprings and wealth are considered distinct from oneself, so also is the Purushha different from one’s body that is taken by affection to be oneself.(English Translation by prof.Krishnamurthy)
anAdir-AtmA PurushhaH nirguNaH prakRRitaiH paraH /
pratyag-dhAmA svayamjyotiH vishvaM yena samanvitaM // (III – 26 – 3)
Wise men attribute to PrakRRiti the relationship of Cause and Effect as well as the agency of action. And they point to the Purushha, that transcends the PrakRRiti, as the cause of enjoyership of happiness and unhappiness.(English Translation by prof.Krishnamurthy)
yathA jalastha AbhAsaH sthalasthenA-vadRRishyate /
svAbhAsena tathA sUryo jalasthena divi sthitaH //
evaM trivRRid-ahaMkAro bhUtendriya-manomayaiH /
svAbhAsair-lakShito’nena sadAbhAsena satya-dRRik //
The presence of the Supreme Lord can be realized just as the sun is realized first as a reflection on water, and again as a second reflection on the wall of a room, although the sun itself is situated in the sky. The self-realized soul is thus reflected first in the threefold ego and then in the body, senses and minds.(English Translation prof.Krishnamurthy)