Because a person feels uncomfortable and limited by ignorance of his fullness, a person becomes a seeker. Every person is a seeker of happiness. But a spiritual seeker tries to see beyond “the end of his nose.” Almost everyone tries to get out of feelings of inadequacy. We all develop strategies for this that will determine life. To get out of this feeling of existential homesickness, we do all kinds of things. Because of this human discontent, the earth is deprived of it.

It is the nature of people to project their restlessness and unfulfillment, and to set up all kinds of worldly strategies to satisfy their desires, with all the consequences that entails for other people and nature as a result.

A mumukṣutva discovers that it is freedom (mokṣa) that he or she seeks. He or she is about to discover that it can only be knowledge of his or her complete nature, that is the solution. Then a mumukṣutva becomes a jijñāsu (one who desires correct, complete knowledge).

In the first instance, all kinds of spiritual strategies and programs are entered into. One hears the bell ringing, but does not know where the clapper hangs. Because we think we are a doer, we engage in all kinds of practice and self-help. But the punch line is that it cannot and does not have to be helped at all. What we can “do” is make the mind a bit more mature, balanced and calm. This is in preparation for truth.

Mumukṣutva is mentioned by Śaṅkara in particular as the last qualification in the list of four important qualifications/practices (sādhana catuṣṭaya) for vedānta will work for a seeker. This desire for freedom is the engine of my road to freedom. To recognize the value of the inner work, and the perseverance, one must possess this intense existential desire.

The other three qualifications are as follows: If the intellect is subtle enough to separate truth (nitya, that which always is) from falsehood (anitya, that which constantly arises and evaporates, objects) (viveka), with appropriate inner distance and neutrality from objects (vairāgya) and with sufficient rest and control (śamādi ṣaṭka sampatti) one is fit for vedānta.

This does not mean that one should not come to vedānta if one is not yet suitable. Almost no one is 100% suitable. The point is that I realize that I must first work on my person, until the core message of vedānta works on me effortlessly. And that with the full awareness that I practice out of self-love, to elevate myself.

In the traditional setting, this was more serial. First prepare a good part of life. Then the truth. With most modern aspirants, self-help and knowledge practice are intertwined. But in any case, the desire for freedom is necessary. Practice (sādhana) only works when the worldly desire is sufficiently sublimated to the desire for freedom. Then a teaching like vedānta comes my way, which takes away the ignorance about how freedom works.

The particular desire for freedom arises from the recognition that all desires are in fact expressions of the desire for freedom from limitation and the accompanying feeling of inadequacy, vulnerability, fear and compulsion. This recognition of the underlying motivation to be free will entail a lasting commitment.

When I find out that freedom is possible, I experience enormous relief and trust is stoked. An unwavering commitment to the search for freedom comes over me. Why? Because I have recognized that freedom is the great, secret goal of a human being, without knowing it before! Desire becomes devotion to god, all motivated to help myself (behind this is the identity of divine truth and truth of myself). Eventually, I find out that there is only devotion to myself, even when I help others. Is there anything better than that? That's wonderful, isn't it? This devotion must be complete, for freedom is freedom from everything that stands in the way of freedom.

The term mumukṣutva is also used as a pre-stage for a threefold series of stages of seeking and knowing. In mumukṣutva, this is the stage where one does not yet know that it is knowledge that one is seeking. Knowledge removes my ignorance that I am already free. People “do” everything they can to find, and fly from one thing to another at the spiritual supermarket.

He who knows that it is knowledge that is sought is called jijñāsu. This aspirant joins vedānta to hear the knowledge. A brahmavid has then understood through knowledge that she or he is a brahman, but has not yet fully internalized it. A brahmaniṣṭha is ultimately established in his knowledge of brahman. He lives the fruits of cheerfulness, fullness, infinity, carelessness, contentment. The desire (kāṅkṣā) for mokṣa is also called mokṣa kāṅkṣā.

Also seen as one of the three great blessings of being born in this universe, next to manuṣyatva (being born as a human being) and mahāpuruṣa saṁśrayaḥ (meeting self-realized guru with the right means of knowledge, which removes the doubts about the truth).