Loss of attachments and bondages to attain the Self is renunciation of the Maya of samsara (vyavaharika); then one exists in paramarthika or union in Brahma-Nature.

Brahma-Nature to a Vishista-advaitist is everything; in the vyvahrika dimension of this Reality, life is torturous in which one needs to struggle for existence as a human being for material survival as one is in competition with all the other elements of Nature. But there is a way to struggle free from the need to fight in dharmayudha with the other elements of Nature. For the fighting does not solve anything and brings more misery and suffering. There could be health ailments, there could be persecution and harassment from vested interests who will not leave you alone to live in peace and security and it is an unending battle that causes persistent delusional disorders and paranoid schizophrenia of the mind. One needs to break free from this incessant struggle, But unlike a Buddhist the Vishista-advaitist has bhakti and devotion to God and immerses himself or herself in Creation to struggle, not to commit suicide by seeking a Heaven outside the Earth. There is only one life and it has to be lived, if the devotion to God is to be maintained.

This is here one finds that there is a way to lose the attachments to the body-brain-mind complex and its bondages that restrict freedom of operation in living by entering a state where there are no aims, objectives, plans, missions, hopes, wishes, anticipations, expectations, and desires to rid oneself of the ego. This state of mind ia therefore reunciation of the biological imperative of having to struggle, for struggle is no way to live. By losing the objective to struggle the mind and its thoughts just vanish from one's psyche and one sees that one is still living now in peace and tranquility. The person has entered the Self-state in having found his or her true nature and in the process is automatically in union with Nature that the Vishista-adviatist defines as being Brahma-Nature on account of the fact that Nature is created by God. Other advaitist call it Brahman instead of Brahma-Nature, but this term has connortations that the Vishista-advaitist rejects.

This is being explained in the demarcation between the vyavharika dimension (samsara, casued by the Maya or magic of Sri Krishna/Devi Durga God). The struggle for existence is automatically over because in being in union with Brahma-Nature the person truth-accommodates perfectly, and that truth-accommodation preserves him.