Brahman as Visista Reality refers to the relationship between the Brahman and cit and acit. The concept of Brahman as the sariri which is connected with the universe as its sarira emphasizes on the organic relation between the two in the same way as individual soul (jiva) is organically related to the physical body. The physical body is dependent upon the soul for its very existence. When the soul leaves the body, the latter ceases to exist as a living body. As long as the body lasts, it is not separable from the soul. The soul is the adhara, supporter of the body. The soul also controls the body in the waking state, that is, the voluntary movements of the body take place with the will of the soul (sankalpa). The purpose of the existence of body is for the use of the soul.

On the basis of the threefold concept, relationship between the jiva and body is described as sarira-sariri-bhava or body-soul relation. Such a relation is not a mere samyoga or conjunction as between two separable physical objects but on the contrary, it is an inherent relation as between a substance and its essential attribute. The technical word used for inherent relation is aprathaksiddha or inseparability. According to the Visistadvaita epistemology, a substance is inseparable from the attribute.

If we take the example of a blue lotus, the blueness which is the attribute of the lotus cannot exist independently except as inherent in the lotus. In the same way, lotus as a substance cannot be conceived devoid of the blue colour. The two together always co-exist (aprathak-sthiti) and also seen as integrally related (aprathak-pratiti). It is an inherent relation. It is not a separate category like samavaya over and above the relata linking the two inseparable entities, as the Naiyayikas postulate. Such a relation is unacceptable to the Vedantins. Aprathak-siddha is a name given to two relata which are inherently and inseparably related. This is the type of relation that holds good between jiva and the physical body which is technically termed as sarira-sariri-bhava.

On the basis of this analogy of jiva and body, the relationship that exists between Brahman and the universe of cit and acit is also described in the Visistadvaita Vedanta as sarira-sariribhava-sambandha. The metaphysical implication of it is that Brahman is always inseparably related to the universe of sentient souls and non-sentient entities. This means, that both in the state of dissolution and the state after creation of the universe, Brahman is associated with cit and acit. In the state prior to creation, the cit and acit abide with Brahman in a subtle form and Brahman in that state is associated with cit and acit in their subtle state (suksma-cit-acit-visista). In the state after the creation of the universe, Brahman abides with the manifested cit and acit in their gross form (sthula-cit-acit-visista). According to the Visistadvaita Vedanta, Brahman is always (sarvada) associated with cit and acit.

Brahman which is considered as the primary cause of the universe means Brahman as associated with cit and acit and not a pure undifferentiated Being. Only the Visista-Brahman or Brahman as organically related to the universe of cit and acit by virtue of its being the ground, controller and Supreme Lord of the universe is the Ultimate Reality of the Visistadvaita metaphysics. Though cit, acit and Brahman are distinct, Brahman, the Ultimate Reality as organically related to the two dependent realities is one (visista-vivaksaya ekatva). This is the central doctrine of Visistadvaita.