Mukti can be won if Yamas and Niyama are mastered. The Universe is maintained by just these two. (P.Vah, p. 300)
Four kinds of Mukti -Worship, with fixity of consciousness and purity of feeling and free of all extraneous thought becomes itself Bhava samadhi. As a result of this Bhava samadhi, the Lord appears before the inner eye of the devotee, in the form which he has chosen for worship.
Salokya mukti - The vision is not merely a matter of imagination; it is a face-to-face experience. Without difference of location, he can abide in the presence of the Lord, in the self same place. This is called Salokya mukti.
Samipya mukti - Besides being always with the Lord, as in Salokya mukti, Bhaktas realise all that they see as the glory of the Lord. This experience is referred to as Samipya mukti.
Sarupya mukti - Existing ever with the Lord, witnessing always the glory of the Lord, and becoming suffused with God-consciousness is Sarupya mukti. This is the final fruit of Bhakti Shastra. But, at this stage, there is yet a differential feeling. So the Advaita Siddhanta will not admit it as the highest.
Sayujya mukti - Simply because the Bhakta has Sarupya or same Rupa as the Lord, we cannot take it that he has the powers of Creation, Preservation and Destruction, which the Lord possesses. It is only when all traces of difference disappear, and unity is attained that the highest stage is reached. This is what is called Sayujya mukti. This comes of Divine Grace won by the essence of Sadhana. It cannot be claimed as the fruit of effort. Here the Bhakta will aspire for this merging of Aikyam. He wishes to serve the Lord as he pleases and to experience the joy of the Form, which he has attributed to Him. The Lord will, out of grace, grant not only Salokya, Samipya and Sarupya but also Sayujya. It results in his attaining Brahma Jnana. This is also called Ekanta-mukti. (Prema Vahini, p. 57)
By means of Bhukti the body is maintained in good condition; this helps the cultivation of Yukti, to sharpen the Buddhi into an instrument for Viveka and Vichakshana; then Bhukti develops into desirable attitudes; this type of attachment towards edifying things and feelings gradually induces the spirit of renunciation, or Virakti. The next step is Bhakti, the overpowering desire to see the Lord and serve Him; Bhakti brings about the Jnana that there is nothing besides the Lord and that one is oneself Brahman, and so, one is liberated i.e. gets Mukti. (SSS Vol.2, p. 47)
Man embarks on various kinds of sadhanas to achieve Mukti (liberation).
Seeking liberation, even if man
worships three cores of gods
He will not get it as long as he
does not know who he is.
When man destroys his ego and sense
of I-ness, what need is there for Liberation?
He becomes liberation itself.
Sanatkumara told Narada; ‘All the scriptures you study will enable to earn a livelihood, but will not confer peace or liberation. They may secure for you name and fame, power and pelf, but not Mukti (liberation)’. (SSS Vol.23, pp. 221-222)