In the next verses of his book Vivekachudamani Adisankaracharya defines the nature of a Jivanmukta.
423. If the heart’s knot of ignorance is totally destroyed, what natural cause can there be for inducing such a man to selfish action, for he is averse to sense-pleasures ?
424. When the sense-objects excite no more desire, then is the culmination of dispassion. The extreme perfection of knowledge is the absence of any impulsion of the egoistic idea. And the limit of self-withdrawal is reached when the mind-functions that have been merged, appear no more.
425. Freed from all sense of reality of the external sense-objects on account of his always remaining merged in Brahman; only seeming to enjoy such sense-objects as are offered by others, like one sleepy, or like a child; beholding this world as one seen in dreams, and having cognition of it at chance moments – rare indeed is such a man, the enjoyer of the fruits of endless merit, and he alone is blessed and esteemed on earth.
426. That Sannyasin has got a steady illumination who, having his soul wholly merged in Brahman, enjoys eternal bliss, is changeless and free from activity.
427. That kind of mental function which cognises only the identity of the Self and Brahman, purified of all adjuncts, which is free from duality, and which concerns itself only with Pure Intelligence, is called illumination. He who has this perfectly steady is called a man of steady illumination.
428. He whose illumination is steady, who has constant bliss, and who has almost forgotten the phenomenal universe, is accepted as a man liberated in this very life.
429. He who, even having his mind merged in Brahman, is nevertheless quite alert, but free at the same time from the characteristics of the waking state, and whose realisation is free from desires, is accepted as a man liberated-in-life.
430. He whose cares about the phenomenal state have been appeased, who, though possessed of a body consisting of parts, is yet devoid of parts, and whose mind is free from anxiety, is accepted as a man liberated-in-life.
431. The absence of the ideas of "I" and "mine" even in this existing body which follows as a shadow, is a characteristic of one liberated-in-life.
432. Not dwelling on enjoyments of the past, taking no thought for the future and looking with indifference upon the present, are characteristics of one liberated-in-life.
433. Looking everywhere with an eye of equality in this world, full of elements possessing merits and demerits, and distinct by nature from one another, is a characteristic of one liberated-in-life.
434. When things pleasant or painful present themselves, to remain unruffled in mind in both cases, through the sameness of attitude, is a characteristic of one liberated-in-life.
435. The absence of all ideas of interior or exterior in the case of a Sannyasin, owing to his mind being engrossed in tasting the bliss of Brahman, is a characteristic of one liberated-in-life.
436. He who lives unconcerned, devoid of all ideas of "I" and "mine" with regard to the body, organs, etc., as well as to his duties, is known as a man liberated-in-life.
437. He who has realised his Brahmanhood aided by the Scriptures, and is free from the bondage of transmigration, is known as a man liberated-in-life.
438. He who never has the idea of "I" with regard to the body, organs, etc., nor that of "it" in respect of things other than these, is accepted as one liberated-in-life.
439. He who through his illumination never differentiates the Jiva and Brahman, nor the universe and Brahman, is known as a man liberated-in-life.
440. He who feels just the same when his body is either worshipped by the good or tormented by the wicked, is known as a man liberated-in-life.
441. The Sannyasin in whom the sense-objects directed by others are engulfed like flowing rivers in the sea and produce no change, owing to his identity with the Existence Absolute, is indeed liberated.
442. For one who has realised the Truth of Brahman, there is no more attachment to the sense-objects as before: If there is, that man has not realised his identity with Brahman, but is one whose senses are outgoing in their tendency.
443. If it be urged that he is still attached to the sense-objects through the momentum of his old desires, the reply is – no, for desires get weakened through the realisation of one’s identity with Brahman.
444. The propensities of even a confirmed libertine are checked in the presence of his mother; just so, when Brahman, the Bliss Absolute, has been realised, the man of realisation has no longer any worldly tendency.”