Suppose I wish to attain Moksha then,according to Advaita Philosophy, what conditions I must fulfill in order to achieve Moksha?

  • Can you be more specific? This may be useful. – Pandya Nov 2 '17 at 15:40

Moksha is not attained. The Mundaka Upanishad (III.ii.3) says (Swami Gambhirananda translator):

This Atman is not attained through study [of the Vedas and scriptures], nor through the intellect (intelligence), nor through much hearing [learning]. By the very fact that he (i.e. the aspirant) seeks for It, does It become attainable; of him this Self [Atman, Brahman] reveals Its own nature.

And Sankarcharya says in his commentary on this verse:

Yam eva, that very entity, the supreme Self, which; esah, this one, the man of knowledge; vrnute, seeks to reach; tena, by that fact of hankering; (esah, this, the supreme Self); labhyah, is attainable; but not through any other spiritual effort, for It is by Its very nature ever attained.

So by hankering alone is It attained. How to get this hankering for moksha? The Mundaka Upanishad I.ii.13 says:

To him who approaches duly [an enlightened teacher], whose heart is calm and whose outer organs are under control [by making his mind pure], that man of enlightenment should adequately impart that knowledge of Brahman by which one realizes the true and immutable Purusha.

Thus, the three steps to realize Brahman are: hearing (sravanam); reflecting (mananam); and meditating (nididhyasanam). In his Aparoksanubhuti, Sankaracharya says verses 6-10 (Swami Vimuktananda translator):

  1. Abandonment of desires at all times is called Shama and restraint of the external functions of the organs is called Dama.

  2. Turning away completely from all sense-objects is the height of Uparati, and patient endurance of all sorrow or pain is known as Titiksha which is conducive to happiness.

  3. Implicit faith in the words of the Vedas and the teachers (who interpret them) is known as Sraddha and concentration of the mind on the only object Sat (i.e. Brahman) is regarded as Samadhana.

  4. When and how shall I, O Lord, be free from the bonds of this world (i.e. births and deaths)--such a burning desire is called Mumukshuta.

  5. Only that person who is in possession of the said qualifications (as a means to Knowledge) should constantly reflect with a view to attaining Knowledge, desiring his own good.

And in his Vivekachudamani, Sankaracharya says (verses 313-316), Swami Madhavananda translator:

Through the increase of desires selfish work increases, and when there is an increase in selfish work there is an increase of desire also. And man's transmigration is never at an end.

For the sake of breaking the chain of transmigration, the Sannyasin should burn to ashes those two, for thinking of sense-objects and doing selfish acts lead to an increase of desires.

Augmented by these two, desires produce one's transmigration. The way to destroy these three, however, lies in looking upon everything, under all circumstances, always, everywhere and in all respects, as Brahman and Brahman alone. Through the strengthening of the longing to be one with Brahman those three are annihilated.

By constantly trying to think of Brahman alone the heart and mind become purified. When the heart and mind become purified, the Atman reveals Itself. Swami Vivekananda says (Complete Works Vol II, p 411):

You must remember the qualification that is required: the desire to know this Self by turning the eyes inward. ..We must learn to turn the eyes inward…How can we see the Self? This going outwards must be stopped. This is what is meant by turning the eyes inwards, and then alone the glory of the Lord within will be seen. [see also Katha Upanishad II.i.1]

Finally the Astavakra Samhita I.11 says (Swami Nityaswarupananda translator):

He who considers himself free is free indeed, and he who considers himself bound remains bound. 'As one thinks, so one becomes' is a popular saying in this world, and it is quite true.


Here is a poetic translation of Ashtavakra Geeta, I recommend you to read. Janaka asked similar question & Ashtavakra, the great sage replies which is a long conversation. Will limit my words here, you read rest of the Geeta.

Janaka said:
1.1 Master, how is Knowledge to be achieved, detachment acquired, liberation attained?
Ashtavakra said:
1.2 To be free, shun the experiences of the senses like poison. Turn your attention to forgiveness, sincerity, kindness, simplicity, truth.
1.3 You are not earth, water, fire or air. Nor are you empty space. Liberation is to know yourself as Awareness alone— the Witness of these.
1.4 Abide in Awareness with no illusion of person. You will be instantly free and at peace.
1.5 You have no caste or duties. You are invisible, unattached, formless. You are the Witness of all things. Be happy.

From chapter 8 of Ashtavakra Geeta we find a direct method/conditions of liberation supported by both Advait Vedanta & Kashmiri Shaivism (Shambhovapaye)

Ashtavakra said: 8.1 When the mind desires or grieves things, accepts or rejects things, is pleased or displeased by things-- this is bondage.
8.2 When the mind does not desire or grieve, accept or reject, become pleased or displeased, liberation is at hand.
8.3 If the mind is attached to any experience, this is bondage. When the mind is detached from all experience, this is liberation.
8.4 When there is no “I” there is only liberation. When “I” appears bondage appears with it. Knowing this, it is effortless to refrain from accepting and rejecting.

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