Өмірде бостандық тапқан адам (Өмірдегі азаттық)

In Advaita Vedanta, someone who has attained self realisation
the Hindu concept

A jīvanmukta, literally meaning 'liberated while living', is a person who, in the Vedānta philosophy, has gained complete self knowledge and self realisation and attained kaivalya (enlightenment) or moksha (liberation), thus is liberated while living and not yet died. The state is the aim of moksha in Vedānta, Yoga and other schools of Hinduism, and it is referred to as jīvanmukti. Jīvanmuktas are also called ātma jnāni (self realized) because they are knowers of their true self (ātman) and the universal self, hence also called Brahma jñāni. At the end of their lives, jīvanmuktas destroy remaining karmas and attain parāmukti (final liberation) and become parāmukta. When a jīvanmukta gives his insight to others and teaches them about his/her realisation of the true nature of the ultimate reality (Brahman) and self (Atman), taking the role of a guru to show the path of Moksha to others, then that jīvanmukta is called an avadhūta. Some avadhūtas also achieve the title of Paramahamsa. When a rishi (seer / sage) becomes a jīvanmukta then that rishi is called Brahmarshi. According to popular tradition, some examples of jivanmuktas are Mahāvīra, the Buddha, Adi Śankarā, Dnyāneshwar, Kabīr, Chaitanya Mahāprabhu, Rāmakrishna Paramahansa, Ramana Maharshi, Vedānta Deśika, Swāminārāyan, Nisargadatta Maharaj, and Swami Ramdas. They are believed to have realized the Self (atman) within their lifetime by traveling the path of pure spirituality. After achieving enlightenment and the state of jivanmukti, they are regarded to have negated their karma. According to their followers, they are said to have retained their bodies to disseminate their wisdom to the masses. After their death, they are believed to have attained paramukti.

Jīvanmukta is an adjective derived from a combination of Sanskrit noun जीव jīva, "life", and the past participle of the verb मुच् (much, or IAST muc), "to liberate". Monier Williams gives the meaning "emancipated while still alive". Jīvanmukti , the corresponding abstract noun means, "liberation during life, liberation before death", or "emancipation while still alive". "living liberation", "enlightenment", "liberated soul", or "self liberation".

Ādi Śankara explains that nothing can induce one to act who has no desire of his own to satisfy. The supreme limit of vairāgya ("non attachment"), is the non springing of vāsanās in respect of enjoyable objects; the non springing of the sense of the "I" (in things which are the ānatman) is the extreme limit of bodhā ("awakening"), and the non springing again of the modifications which have ceased is the extreme limit of Uparati ("abstinence"). The jīvanmukta gains divine and infinite knowledge and has complete self knowledge and Self realization. A jīvanmukta, by reason of his ever being Brahman, is freed from awareness of external objects and is no longer aware of any difference between the inner ātman and Brahman, or between Brahman and the world. He knows that he is the same as Brahman and has an experiences infinite consciousness. "Vijnātabrahmatattvasya yathāpūrvam na samsrtih" – "there is no saṃsāra as before for one who has known Brahman". There are three kinds of prārabdha karma: Ichha ("personally desired"), anichhā ("without desire") and parechhā ("due to others' desire"). For a self realized person, a jīvanmukta, there is no ichhā prārabdha but the two others, anichhāa and parechhā, remain, According to the Advaita school, for those of wisdom, prārabdha is liquidated only by experience of its effects; sancita ("accumulated karmas") and āgami ("future karmas") are destroyed in the fire of jñāna ("knowledge"). and arihant in Jainism.

The Advaita philosophy rests on the premise that noumenally the Absolute alone exists, Nature, Souls and God are all merged in the Absolute; the Universe is one, that there is no difference within it, or without it; Brahman is alike throughout its structure, and the knowledge of any part of it is the knowledge of the whole (Brihadarānyaka Upanishad II.4.6 14), and, since all causation is ultimately due to Brahman, since everything beside Brahman is an appearance, the Atman is the only entity that exists and nothing else. All elements emanated from the Atman (Taittirīya Upanishad II.1) and all existence is based on Intellect (Aitareya Upanishad III.3). The universe created by Brahman from a part of itself is thrown out and re absorbed by the Immutable Brahman (Mundaka Upanishad I.1.7). Therefore, the jīva (the individual self) is non different from Brahman (the supreme Self), and the jīva, never bound, is ever liberated. Through Self consciousness one gains the knowledge of existence and realizes Brahman.