"Moksha (Liberation) means nothing but the destruction of the impurities of the mind. The mind becomes pure when all the desires and fears are annihilated." - Vedanta-Sara Upanishad Jivanmukti is that state in which the sage gets established in Satchidananda Brahman (Absolute God). He becomes the Brahman. The phenomenal universe does not vanish from his vision. Just as the man who duped in the beginning by the water in the mirage knows that it is only illusion after careful examination, so also the liberated sage fully knows that this world is mere illusion though it appears to him. Freedom from the Kleshas affected by pleasure and pain. He knows fully well that pleasure and pain, action and enjoyment are the attributes or Dharmas of the Antahkarana. He has now separated himself from the mind. He now stands as a spectator or witness of the mind. A Jivanmukti will not run after sensual objects like the worldly-minded people though the world appears to him. That is the difference between a worldly man and a liberated sage. The destruction of Chitta (mind) is of two kinds, that with form and without form. The destruction of that with form is of the Jivanmukta; the destruction of that without form is of the Videhamukta. The Jivanmukta roams about happily in this world as he is free from the three kinds of fevers. He is free from all sorts of attachment and Vasanas. He is absolutely free from Raga-Dvesha. He is established in the right conduct. He is full of virtuous qualities. He does not feel: "I am the actor", "I am the enjoyer". He has very large heart. A Videhamukta is one who has become Brahman, whose Atma has attained quiescence, who is of the nature of Brahmic bliss, who is happy, who is of a pure nature, and who is a great Mouni (observer of silence). He is a Videhamukta who remain in Chinmatra alone without (even) thinking thus: "I am all Atma, the Atma that is equal (or the same) in all, the pure, without one, the non-dual, the all, the Self only, the birth-less and the deathless, I am myself the un-decaying Atma that is the object aimed at, the sporting, the silent, the blissful, the beloved and the bond-less salvation, I am Brahman alone, I am Chit alone." He who has gone beyond Gunas, whose Atma has become the All, the great, and the purifier of the elements, who does not cognise the change of time, matter, place, himself or other differences, who does not see (the difference of) 'I', 'thou', 'this', who being of the nature of time is yet without it, whose Atma is divine and yet without Devas, whose Atma is measurable and yet without measures, who thinks always "I am the Chinmatra, I am simply Paramatman, I am only of the nature of spiritual wisdom, I am afraid of nothing in this world." He who is without the conception of the small and the great, and who is of the fourth state and the supreme bliss. He whose Atma is associated with Yoga, free from bondage or freedom, who finds bliss in himself, whose bliss is beyond the scope of words and mind, and whose thought is beyond the beyond. The way of living of Jivanmuktas or sages differ. One sage lives in a princely style. Bhagiratha lived this kind of life. Another sage lives in a beggarly manner. One sage is always in a meditative mood. He never works. He never talks. He lives always in seclusion. Jada Bharata lived this kind of life. He plunges himself in service. He talks with People. He delivers lectures, holds religious classes, writes books, etc. Sri Sankara led this kind of life. Some are born with purity and other requisites of realization on account of their having undergone the necessary discipline in their past life. They are born Siddhas. This is due to Prarabdha. Every sage has it's own Prarabdha. If all sages have the same kind of living and the same kind of Prarabdha, this world will be like a prison. Variety in manifestation is the nature of Prakriti.