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A Jivanmukta (Samskrit : जीवन्मुक्तः) is one who attains the [[Brahman (ब्रह्मन्)|Brahman]], and becomes free from the limitations of the body while he is still alive.<ref name=":0">Dr.S.Ranganath, Essentials of Advaita, Bangalore:Shri Kashi Sesha Sastri Religious Trust, Pg.no.41</ref> One in whom the knowledge of being the Brahman in all things occurs through the study of Vedanta, through the understanding of the Guru's upadesha, is said to be a Jivanmukta. A Jivanmukta has neither Raga (likes), Dvesha (dislikes) nor Vairagya (total renunciation). He is one who realized his source of happiness within Self, and not in external objects. He is said to be a realized [[Atman (आत्मन्)|Atman]], at equanimity, above emotions and attachments.<ref>Swami Sivananda (2004 Second Edition) ''Sadhana Chatushtaya.'' Uttaranchal: The Divine Life Society (Page 41)</ref> This jivanmukti is the end of every jiva, and as a human being where there is adequate free will, the jiva gets a chance to fulfill that, to become mukta.

A Jivanmukta (Samskrit : जीवन्मुक्तः) is one who attains the [[Brahman (ब्रह्मन्)|Brahman]], and becomes free from the limitations of the body while he is still alive.<ref name=":0">Dr.S.Ranganath, Essentials of Advaita, Bangalore:Shri Kashi Sesha Sastri Religious Trust, Pg.no.41</ref> One in whom the knowledge of being the Brahman in all things occurs through the study of Vedanta, through the understanding of the Guru's upadesha, is said to be a Jivanmukta. A Jivanmukta has neither Raga (likes), Dvesha (dislikes) nor Vairagya (total renunciation). He is one who realized his source of happiness within Self, and not in external objects. He is said to be a realized [[Atman (आत्मन्)|Atman]], at equanimity, above emotions and attachments.<ref>Swami Sivananda (2004 Second Edition) ''Sadhana Chatushtaya.'' Uttaranchal: The Divine Life Society (Page 41)</ref> This jivanmukti is the end of every jiva, and as a human being where there is adequate free will, the jiva gets a chance to fulfill that, to become mukta.

== Defining जीवन्मुक्तः ॥ Jivanmukta ==

== Defining जीवन्मुक्तः ॥ Jivanmukta ==

The self-controlled man, whose mind can be subdued at will, free from forces of attraction and repulsion; mastered by the Self, attains prasadam, serenity, or self-poise. <blockquote>रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् । आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ २-६४॥ (Bhag. Gita. 2.64) </blockquote>In this serenity, all miseries pertaining to the body and the mind vanish, the misery of samsara (mundane existence) ends. That man of renunciation, who, entirely abandoning all desires, goes through life content with the bare necessities of life, for the mere bodily existence, who is not proud of his knowledge,-such a man of steady knowledge, that man verily knows Brahman.<ref name=":1" />

The self-controlled man, whose mind can be subdued at will, free from forces of attraction and repulsion; mastered by the Self, attains prasadam, serenity, or self-poise. <blockquote>रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् । आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ २-६४॥ (Bhag. Gita. 2.64) </blockquote>In this serenity, all miseries pertaining to the body and the mind vanish, the misery of samsara (mundane existence) ends. That man of renunciation, who, entirely abandoning all desires, goes through life content with the bare necessities of life, for the mere bodily existence, who is not proud of his knowledge,-such a man of steady knowledge, that man verily knows Brahman.<ref name=":1" />

Tattavabodha mentions other characteristics of a Jivanmukta. In defining who a Jivanmukta is Shri Shankaracharya states<ref name=":02" />

Tattavabodha mentions other characteristics of a Jivanmukta. In defining who a Jivanmukta is, Shri Shankaracharya states<ref name=":02" /><blockquote>ननु जीवन्मुक्तः कः ? यथा देहोऽहं पुरुषोऽहं ब्राह्मणोऽहं शूद्रोऽहमस्मीति दृढनिश्चयस्तथा नाहं ब्राह्मणः न शूद्रः न पुरुषः किन्तु असंगः सच्चिदानन्द स्वरूपः प्रकाशरूपः सर्वान्तर्यामी चिदाकाशरूपोऽस्मीति दृढनिश्चयरूपोऽपरोक्षज्ञानवान् जीवन्मुक्तः ॥</blockquote>

 

ननु जीवन्मुक्तः कः ? यथा देहोऽहं पुरुषोऽहं ब्राह्मणोऽहं शूद्रोऽहमस्मीति दृढनिश्चयस्तथा नाहं ब्राह्मणः न शूद्रः न पुरुषः किन्तु असंगः सच्चिदानन्द स्वरूपः प्रकाशरूपः सर्वान्तर्यामी चिदाकाशरूपोऽस्मीति दृढनिश्चयरूपोऽपरोक्षज्ञानवान् जीवन्मुक्तः ॥

 

* '''दृढनिश्चयरूपोऽपरोक्षज्ञानवान् । Firm ascertainment by immediate knowledge''': Just as there is firm belief, ‘I am the body’; ‘I am a man’; ‘I am a Brahmin’; ‘I am Shudra’, in the same way one who by his immediate knowledge {aparoksha jnana} has firmly ascertained, ‘I am not a Brahmin’; ‘I am not a Shudra’; I am not a man’ but ascertains that ‘I am unattached’ and of the nature of existence-consciousness-limitless, effulgent, the inner self of all, and an all-pervasive consciousness is a jīvanmukta.<ref name=":02" />

* '''दृढनिश्चयरूपोऽपरोक्षज्ञानवान् । Firm ascertainment by immediate knowledge''': Just as there is firm belief, ‘I am the body’; ‘I am a man’; ‘I am a Brahmin’; ‘I am Shudra’, in the same way one who by his immediate knowledge {aparoksha jnana} has firmly ascertained, ‘I am not a Brahmin’; ‘I am not a Shudra’; I am not a man’ but ascertains that ‘I am unattached’ and of the nature of existence-consciousness-limitless, effulgent, the inner self of all, and an all-pervasive consciousness is a jīvanmukta.<ref name=":02" />

Knowledge of reality may be obstructed by doubt, contrary notions (disbelief or ashraddha), uncertainty, and misapprehensions. Hence protection of knowledge is one of the purposes in accomplishing Jivanmukti, achieved by quietening the mind. In the state of tranquility, there remain no questions of doubt and misapprehension, and dissolution of mind and the world itself happen. For example, in Laghu Yogavasishta, Vishvamitra describes the doubt in the mind of Raghava, the knower of truth, before it attained calmness, just like Suka Mahamuni seeking Janaka Maharaja's instruction to stabilize his mind.<ref name=":6" />

Knowledge of reality may be obstructed by doubt, contrary notions (disbelief or ashraddha), uncertainty, and misapprehensions. Hence protection of knowledge is one of the purposes in accomplishing Jivanmukti, achieved by quietening the mind. In the state of tranquility, there remain no questions of doubt and misapprehension, and dissolution of mind and the world itself happen. For example, in Laghu Yogavasishta, Vishvamitra describes the doubt in the mind of Raghava, the knower of truth, before it attained calmness, just like Suka Mahamuni seeking Janaka Maharaja's instruction to stabilize his mind.<ref name=":6" />

=== Sharira and Jivanmukti ===

= Jivanmukta's View towards Sharira and Jnana =

 

 

The bodily activities of the knower of Brahman, from whom the apparent world has disappeared, is maintained, without his effort by the Supreme, as given in Chandogya Upanishad<blockquote>...ज्ञातिभिर्वा नोपजन्ँ स्मरन्निदँ शरीरँ स यथा प्रयोग्य आचरणे युक्त एवमेवायमस्मिञ्छरीरे प्राणो युक्तः ॥ ३ ॥ (Chan. Upan. 8.12.3)</blockquote>Not remembering the body into which He was born, as an animal is attached to a cart, so is the prana attached to the body.<ref name=":6" />

The bodily activities of the knower of Brahman, from whom the apparent world has disappeared, is maintained, without his effort by the Supreme, as given in Chandogya Upanishad<blockquote>...ज्ञातिभिर्वा नोपजन्ँ स्मरन्निदँ शरीरँ स यथा प्रयोग्य आचरणे युक्त एवमेवायमस्मिञ्छरीरे प्राणो युक्तः ॥ ३ ॥ (Chan. Upan. 8.12.3)</blockquote>Not remembering the body into which He was born, as an animal is attached to a cart, so is the prana attached to the body.<ref name=":6" />

The people present near the Knower of Brahman, see his body, but he himself remains without remembering it. He, being devoid of the mind, does not remember himself as "this is my body." Just as the bull driven by a cart-rider, reaches the far away village himself without the need to be directed repeatedly by the driver, so also the prana engaged by the Supreme, in the body of a Jivanmukta, maintains the activities irrespective of the effort by the individual.

The people present near the Knower of Brahman, see his body, but he himself remains without remembering it. He, being devoid of the mind, does not remember himself as "this is my body." Just as the bull driven by a cart-rider, reaches the far away village himself without the need to be directed repeatedly by the driver, so also the prana engaged by the Supreme, in the body of a Jivanmukta, maintains the activities irrespective of the effort by the individual.

Shrimad Bhagavata Purana also says,

In the case of an ordinary person, his mind reacts to the various forms in the world through the sense-organs and gives him knowledge of their commonality or their differences from one another. But the mind of the Jivanmukta does not react and so he does not see differences, but sees all forms only as Brahman. Shrimad Bhagavata Purana also says,<blockquote>देहं च नश्वरमवस्थितमुत्थितं वा । सिद्धो न पश्यति यतोऽध्यगमत् स्वरूपम् ।

 

 

दैवाद्-अपेतमथ दैववशाद् उपेतं । वासो यथा परिकृतं मदिरा-मदान्धः॥ ३६ ॥ (Bhag. Pura. 11.13.36)<ref>Shrimad Bhagavata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A7%E0%A5%A7/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A9 Skanda 11 Adhyaya 13])</ref>

# '''शुभेच्छा ॥ Good-will''': The will to know, born of detachment in the form - why should I remain deluded, let me cogitate with the help of shastras and from learned people (sajjanas) - is called good will by the wise.

# '''विचारणा ॥ Discrimination''': The desire to discriminate the reality arising from the study of shastras and association with learned men and application of non-attachment (vairagya) - is called discrimination.

# '''सत्वापत्तिः ॥ Abiding in Atman''': When there is resistance of objective perception in the mind, brought about by the practice of the above three stages of yoga, it abides in the Atman (Self away from the sense-objects) - which is called Sattvapatti.  

# '''असंसक्ति ॥ Disconnection''': It is the effect of the practice of the above four yogas which is in effect the increased and firm awareness of Reality - is called disconnection.  

# '''पदार्थाभावः ॥ Objectless''': Through the practice of the above 5 states, one who achieves an abiding delight in one's own Self; where no object external or internal, is perceived - this condition is called Objectless. The yogi in this state of reveling in Self (स्वात्मारामतया) can be aroused from this concentration only by persistent efforts of others

# '''तुर्यग ॥ Transcendence''': By a prolonged practice of the aforesaid six stages the support (alambana) for diversity (variety) is not available and the state of oneness with one's own Self is attained which is known as Turya sthiti (transcendence).

As a drunken man does not see whether his garments are on his body or have fallen off, so the accomplished one (Jivanmukta), since he has realized his real nature, does not see his body, whether by chance, remains at one place or moves about or by chance he is still embodied or the body is cast off.<ref name=":6" />

Ancient seers were able to discern the different states of mind as can be seen by the definitions of each of the above Jnana-bhumis.

== What happens to Jivanmukta's Karma? ==

==== Jivanmukta's Karma ====

A Jivanmukta is liberated from kartrtvam or doer-ship. That being so, सञ्चितं कर्म ब्रह्मैवाहमिति निश्चयात्मकज्ञानेन नश्यति । Sanchita karma is destroyed by the firm knowledge, ‘I am Brahman’ alone.<ref name=":2">https://shlokam.org/texts/tattvabodha-verses/</ref> The Sanchita karma is the accumulated karma standing in the account of the Jiva, all the unmanifest karma from previous lives, and also, the karma done in this life before one gains this knowledge. And it is destroyed by this definite knowledge, ''nischayatmakajnana - I am Brahman''. This is because Brahman is akartr, which performs no karma. The body-person who was responsible for all the karma, stands falsified once the knowledge of self dawns.<ref name=":02" />   

A Jivanmukta is liberated from kartrtvam or doer-ship. That being so, सञ्चितं कर्म ब्रह्मैवाहमिति निश्चयात्मकज्ञानेन नश्यति । Sanchita karma is destroyed by the firm knowledge, ‘I am Brahman’ alone.<ref name=":2">https://shlokam.org/texts/tattvabodha-verses/</ref> The Sanchita karma is the accumulated karma standing in the account of the Jiva, all the unmanifest karma from previous lives, and also, the karma done in this life before one gains this knowledge. And it is destroyed by this definite knowledge, ''nischayatmakajnana - I am Brahman''. This is because Brahman is akartr, which performs no karma. The body-person who was responsible for all the karma, stands falsified once the knowledge of self dawns.<ref name=":02" />