When the aspirant has realized God, he automatically ceases to have any interest in the various objects of the world, as they now appear to him tasteless and illusive.
Then he sees no substance in anything except the all-pervading Divine principle.
Just as water ceases to appear in the mirage as soon as one comes to know that it is mirage; just as to one who has woke up from sleep and recognized the dream to be a dream, the world of the dream ceases to appear as real even when called to mind.
Similarly, the worldly objects no longer appear as substantial and real to a seer of the essence of things.
A beautiful garden conjured up by a clever sorcerer captivates the hearts of all others; but the boy with the magician, who is in the know of the secret, is not led away by it, knowing it to be illusive and false.
No doubt, he is immensely delighted to see the Maya of his Master, who is the controller of that Maya. Similarly, one who has acquired the type of Vairagya shown above is not led away by worldly enjoyments.
Such a person does not recognize even the existence of any object of sense—enjoyment; how, then, can he mistake it to be attractive or delightful? Such a person alone becomes eligible for attaining the highest status of Brahmic bliss. This is the supreme type of Vairagya or stable Vairagya, as it is called.
Cited from "Kalyana-Kalpataru",
from "Disspassion" article by Jayadayal Goyandka
