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In this paper, I am trying to discuss the nature and the means of moksha, as it is regarded as the prayojana of Advaita Vedanta. This entire study has been based on Brahmasutrabhashya of Shankaracharya and Vedanta-Paribhasa of Dharmaraja Adhvarindra. All the systems of Indian philosophy except the materialist Carvaka and the ancient Mimamsa accept moksha as the highest end of human life, so it is regarded as prayojana or purpose of Indian philosophy. Dharmaraja Adhvarindra in his Vedanta-Paribhasa says - that which being known is desired to belong to oneself is called a purpose (prayojana). In this context, Uddyotkara also describes purusartha as prayojana (necessity) in his Nyayavarttika.Vedanta-Paribhasakara describes moksha as the parama purusartha because of its eternity and he also gives the Shrutipramana and Smritipramana in support of his view. According to the Advaitins, knowledge of nirguna Brahman, the principle of spiritual unity is the pre-eminent means to the attainment of liberation. The unity of the jiva and Brahman caused directly though the Shrutipramana like `tattvamasi` etc. This kind of direct knowledge (aparokshanubhuti) removes the false earthly knowledge and leads to the ultimate end. Though Shankaracarya gives importance on the niskama karma for purification of mind but it is not the direct cause of liberation, tattvajnana or aparoksabrahmatmaikyajnana only leads to the state of infinite bliss i.e. moksha. So, in AdvaitaVedanta `moksha` is not a new attainment, it is the extinction of the individual self and the realisation of absolute self (paramatma).