The process of Realisation in Vishista Advaita Vedanta experienced by the author is described here.
When the mind starts losing its attachment to the body from intense yoga of satya-advaita it becomes 'jivatman'; when this jivatman, as mind, continues losing all attachments to bodily pleasures and directives it, as jivatman, then becomes pure atman in a slow and gradual process unless the process is taught to a person by a Master as his or her external guru. The Sadhguru is OM, as the indwelling Supermind otherwise known as Paramatman. When this union of atman with Om is realised the person attains liberation/multi which is a state of mind that is in bliss in which one operates nonchalantly, spontaneously and unpremeditatedly in total awareness; for the body then is just a vehicle for the Supermind or Paramatman/OM in being truth-incarnate. The person at this point is a purnaavatar. This philosophy is Vishista Advaita Vedanta.
The details of the attachments that the mind loses are: aims, objectives, plans, missions, schemes, tactics of struggling for the truth, tactics of struggling for material justice, protesting, protecting the body deliberately to ward off parasites such as coronavirus and other bacterial and microbial infections, the protecting one's dignity in the material world, the surrendering to God as the Creator and Preserver of the universe, all one’s wishes, hopes, anticipations, expectations, tastes for good food, to be smelling nice and rosy, appearing well-dressed and well-groomed, the need to act as karma of some kind, the need to act as dharma of some personal, family or society kind, the need to act as sanatan dharma, the need to act as Sanatan Dharma; anything in fact that does not free the mind from the shackles of restrictions that cause stresses, paranoid schizophrenia, depressions, delusions, anxieties, mood swings, and emotional outbursts of anger, sorrow, joys, and love for or against things, including death. Thus, everything is taken as a matter of fact and not enjoyed as such but partaken in the normal course of living as one lives the justification being that having come into Creation suicide or seeking sanctuary away from the laws of the jungle of Brahma-Nature is not an option so discarded in not going for a life sanyasshood in renuciation (Vairagya) of worldly goods and services that the body can use and indeed requires for its basic sustenance.
This does not mean that one is without appreciation of Nature, it does not mean that one breaks any laws imposed upon one, in the house by one's spouse, in the community by one’s social circles, in the State as dictated to by the governing authorities under laws enforcement on what is seen by the State as crime, and obligations towards the due process of the criminal and civil judicial systems.
One therefore truth-accommodates constantly, but does not take any proactive steps for any of one’s needs.