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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" />

* '''निखिलकर्मबन्धविनिर्मुक्तः। Free from bondage of [[Karma (कर्म)|Karma]]''': Once the realization dawns that "I am Brahman," a jiva becomes free from Avidya; additionally he is also freed from anything that is born of that Avidya, namely ajnana. Every human being is born with and thus inherently has the ajnana of believing the body itself as Atman. The first thing born of ajnana is kartrtva, doer-ship, and when there is a doer-ship, there is also enjoyer-ship. As a karta, the doer, must also take the consequences of his karma, thus he is the karma-phala-bhokta, the reaper of the results of action. The one who sows, reaps. These results are different types of punya and papa. The Jivanmukta is free from Avidya, and therefore, from doer-ship and enjoyer-ship. He is no longer attached to any action (Karmabandha) he has done. Karmas are many, accumulated from the past janmas and there is no freedom from karma or action itself, what we can freed ourselves is the Karmabandha, freedom from Kartrtva or doer-ship. Atman has no kartrtvam, therefore anyone who has realized this becomes free from Kartrtvam.

* '''निखिलकर्मबन्धविनिर्मुक्तः। Free from bondage of [[Karma (कर्म)|Karma]]''': Once the realization dawns that "I am Brahman," a jiva becomes free from Avidya; additionally he is also freed from anything that is born of that Avidya, namely ajnana. Every human being is born with and thus inherently has the ajnana of believing the body itself as Atman. The first thing born of ajnana is kartrtva, doer-ship, and when there is a doer-ship, there is also enjoyer-ship. As a karta, the doer, must also take the consequences of his karma, thus he is the karma-phala-bhokta, the reaper of the results of action. The one who sows, reaps. These results are different types of punya and papa. The Jivanmukta is free from Avidya, and therefore, from doer-ship and enjoyer-ship. He is no longer attached to any action (Karmabandha) he has done. Karmas are many, accumulated from the past janmas and there is no freedom from karma or action itself, what we can freed ourselves is the Karmabandha, freedom from Kartrtva or doer-ship. Atman has no kartrtvam, therefore anyone who has realized this becomes free from Kartrtvam.

== Purpose of accomplishing Jivanmukti ==

= Jivanmukta's View towards Sharira and Jnana =

The purpose is five-fold, according to the text Jivanmunkti Viveka.<ref name=":6">Swami Mokshadananda. (1996) ''Jivan Mukti Viveka of Swami Vidyaranya.'' Kolkata: Advaita Ashrama (Pages 276 - 295)</ref>

'''शरीरस्पृहः ॥ Sense of the body'''

# Protection of knowledge

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">Swami Mokshadananda. (1996) ''Jivan Mukti Viveka of Swami Vidyaranya.'' Kolkata: Advaita Ashrama (Pages 276 - 295)</ref>

# Practice of religious austerity

# Absence of disagreement

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" />

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.

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 ।

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.

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></blockquote>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" />

Shrimad Bhagavata Purana also says,

There are seven stages of Jnana (ज्ञानभूमिः) that a Jivanmukta attains. It should be noted that these are psychological cognitive processes of importance to everyone. Vasishta Maharshi describes these stages thus,<blockquote>ज्ञानभूमिः शुभेच्छाख्या प्रथमा समुदाहृता। विचारणा द्वितीया तु तृतीया तनुमानसा।।[3-9-113]

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" />   

The body continues to exist, the mind remains, the senses continue, the whole sharira the karyakarana-sanghata, continues to exist. Why? This complex was given to the Jiva to exhaust the prarabdha-karma, and therefore it will continue to appear, live—like the pot (as in the pot and clay analogy). Otherwise if the Jiva realizes, I am sacchidananda-atman, and then disappears, like the snake (in the rope and snake adhyasa analogy), there will be no Jivanmukta. The prarabdha-karma is exhausted by experiencing it, प्रारब्धकर्मणां भोगादेव क्षय इति । and when that is over, there is no rebirth for him. Agami karma also does not affect the Jnani, because नलिनीदलगतजलवत् ज्ञानिनां सम्बन्धो नास्ति । the wise man is not affected by it-as a lotus leaf is not affected by the water on it. The karma done after knowledge, called Agami, does not belong to him, because he is not a karta anymore.<ref name=":02" /><ref name=":2" />

The body continues to exist, the mind remains, the senses continue, the whole sharira the karyakarana-sanghata, continues to exist. Why? This complex was given to the Jiva to exhaust the prarabdha-karma, and therefore it will continue to appear, live—like the pot (as in the pot and clay analogy). Otherwise if the Jiva realizes, I am sacchidananda-atman, and then disappears, like the snake (in the rope and snake adhyasa analogy), there will be no Jivanmukta. The prarabdha-karma is exhausted by experiencing it, प्रारब्धकर्मणां भोगादेव क्षय इति । and when that is over, there is no rebirth for him. Agami karma also does not affect the Jnani, because नलिनीदलगतजलवत् ज्ञानिनां सम्बन्धो नास्ति । the wise man is not affected by it-as a lotus leaf is not affected by the water on it. The karma done after knowledge, called Agami, does not belong to him, because he is not a karta anymore.<ref name=":02" /><ref name=":2" />

== Jivanmuktas - Examples ==

== Jivanmuktas - Examples ==

=== सर्वभूतहृदयत्वम् सुकमुनेः । All-pervasiveness of Sukamuni ===

=== सर्वभूतहृदयत्वम् सुकमुनेः । All-pervasiveness of Sukamuni ===

Shrimad Bhagavatam in the very second adhyaya praises the Brahmajnana-nishtatvam of Suka Mahamuni through the words of Suta Maharshi. Suta Muni mentions about Vyasa Maharshi's dissatisfaction about his son, Suka Mahamuni.<ref name=":3">''Shrimad Bhagavata Purana'' by Gita Press, Gorakhpur (Page 2)</ref>  <blockquote>यं प्रव्रजन्तमनुपेतमपेतकृत्यं द्वैपायनो विरहकातर आजुहाव ।

Shrimad Bhagavatam in the very second adhyaya praises the Brahmajnana-nishtatvam of Suka Mahamuni through the words of Suta Maharshi. Suta Muni mentions about Vyasa Maharshi's dissatisfaction about his son, Suka Mahamuni.<ref name=":3">''Shrimad Bhagavata Purana'' by Gita Press, Gorakhpur (Page 2)</ref>  <blockquote>यं प्रव्रजन्तमनुपेतमपेतकृत्यं द्वैपायनो विरहकातर आजुहाव । पुत्रेति तन्मयतया तरवोऽभिनेदुः तं सर्वभूतहृदयं मुनिमानतोऽस्मि ॥ २ ॥

 

पुत्रेति तन्मयतया तरवोऽभिनेदुः तं सर्वभूतहृदयं मुनिमानतोऽस्मि ॥ २ ॥

यः स्वानुभावमखिल श्रुतिसारमेकं अध्यात्मदीपं अतितितीर्षतां तमोऽन्धम् ।

यः स्वानुभावमखिल श्रुतिसारमेकं अध्यात्मदीपं अतितितीर्षतां तमोऽन्धम् । संसारिणां करुणयाऽऽह पुराणगुह्यं तं व्याससूनुमुपयामि गुरुं मुनीनाम् ॥ ३ ॥ (Bhag. Pura. 2.2-3)</blockquote>Vyasa Maharshi saw his son, Sukadeva, going away all alone with the intention of leading the life of a recluse, even before his Upanayana samskara was performed, and none of the samskaras were performed. Agitated at the thought of separation from his son, Vyasa Maharshi called out to his son, "O! Putra! Putra!" Sukadeva, totally absorbed in the Brahman, did not reply, but trees on the roadside responded to Vyasa Maharshi's call on behalf of Suka Muni, filled as they were by his presence.<ref name=":3" />

 

संसारिणां करुणयाऽऽह पुराणगुह्यं तं व्याससूनुमुपयामि गुरुं मुनीनाम् ॥ ३ ॥ (Bhag. Pura. 2.2-3)</blockquote>Vyasa Maharshi saw his son, Sukadeva, going away all alone with the intention of leading the life of a recluse, even before his Upanayana samskara was performed, and none of the samskaras were performed. Agitated at the thought of separation from his son, Vyasa Maharshi called out to his son, "O! Putra! Putra!" Sukadeva, totally absorbed in the Brahman, did not reply, but trees on the roadside responded to Vyasa Maharshi's call on behalf of Suka Muni, filled as they were by his presence.<ref name=":3" />

Shrimad Bhagavatam itself is described as that very essence of the Vedas, a light illuminating the spiritual realities for those worldly men who seek to go beyond the darkness of ignorance. It was out of compassion for such men that this Guru of Munis, Sukadeva, uttered this Purana.<ref name=":3" />

Shrimad Bhagavatam itself is described as that very essence of the Vedas, a light illuminating the spiritual realities for those worldly men who seek to go beyond the darkness of ignorance. It was out of compassion for such men that this Guru of Munis, Sukadeva, uttered this Purana.<ref name=":3" />

Janaka Maharaja of the Videha lineage was another notable person who was a Jivanmukta. He is known for his famous line

Janaka Maharaja of the Videha lineage was another notable person who was a Jivanmukta. He is known for his famous line

मिथिलायां प्रदीप्तायां न मे किंचित्प्रदह्यते।। (Maha. Bhar. Shan. 12. 176. 56)<ref>Mahabharata ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-176 Shanti Parva Adhyaya 176])</ref> which has been quoted by Bhishma to Yudhisthira in teaching what vairagya is. Janaka, was called Videha, as he had no attachment to the body or worldly things. Janaka Maharaja who ruled a great empire with Mithila as his capital is not worried even if Mithila is on fire, he says nothing burns inside me. No matter how many duties are being performed by a person, as long as his mind is fixed on the divine Ishvara or in samadhi, he is a Brahma-nishta.  

मिथिलायां प्रदीप्तायां न मे किंचित्प्रदह्यते।। (Maha. Bhar. Shan. 12. 176. 56)<ref>Mahabharata ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-176 Shanti Parva Adhyaya 176])</ref>

 

It has been quoted by Bhishma to Yudhisthira in teaching what vairagya is. Janaka, was called Videha, as he had no attachment to the body or worldly things. Janaka Maharaja who ruled a great empire with Mithila as his capital is not worried even if Mithila is on fire, he says nothing burns inside me. No matter how many duties are being performed by a person, as long as his mind is fixed on the divine Ishvara or in samadhi, he is a Brahma-nishta.  

== References ==

== References ==

[[Category:Advaita Vedanta]]

[[Category:Advaita Vedanta]]

[[Category:Vedanta]]

[[Category:Vedanta]]