Sankaracarya's Vivekachudamani 436

इष्टानिष्टार्थसम्प्राप्तौ समदर्शितयात्मनि ।

उभयत्राविकारित्वं जीवन्मुक्तस्य लक्षणम् ॥

iṣṭāniṣṭārthasamprāptau samadarśitayātmani |

ubhayatrāvikāritvaṃ jīvanmuktasya lakṣaṇam ||

(Sankaracarya's Vivekachudamani 436)

When confronted with things pleasant or unpleasant, to remain unperturbed in both cases, by maintaining equanimity—this is the indication of a jivan-mukta.

Madhvacarya's Commentary

Even then, in the absence of self-realization, there is always sorrow. therefore Jivan Mukta is a very equanimity platform. These interactions are like hot and cold or pleasure and pain. Although only the body is what is actually experiencing these things, anyone with a lack sufficient knowledge who considers that they are their body automatically classifies the soul as the body as well and this misconception is factually the cause of all sorrow.

The experience of sorrow does not affect the individual consciousness by itself. Why is this? Because it appears and disappears. If these contacts of the senses were factually within the individual consciousness then they would also exist in the state of deep sleep. Therefore since it is evident that contact with the senses is experienced only in the waking state and not in any other state; the summation is clear that only when there is contact with the physical body which includes the mind, is there an effect and this proves that the individual consciousness itself is not affected.

Regarding the individual consciousness, there is no contact of the sense objects except when it desires a relationship through the experience of senses. Because of their nature of appearing and disappearing like objects floating past on a river, they cannot be classified as eternal due to the fact they cease to exist during deep sleep. Hence they are said to be a- nitya or not eternal.

Consequently, when the individual consciousness is deluded into relating to itself as the body, pleasure and pain is experienced; but when the individual consciousness sees itself as separate from the physical body then the sorrow arising from the death of friends and relatives would not arise. Therefore it is by the rejection of one's constitutional position as individual consciousness and accepting the position of considering oneself the body that the perception of pleasure, pain, happiness, sorrow, and all the rest manifests.

Now begins the summation.

Because of their temporary nature, Lord Krishna counsels that reactions arising in the body due to perceptions of the senses should be tolerated as they are temporary. Appearing and disappearing at random with no auspices to the individual consciousness.