In plain words
What is Vairāgya? Vairāgya is to forget our relation to the object and to keep in view the inner power within the object. Among ten wicked men, at least one will be a good man. Among ten good men there will be at least one with an attachment to God. Among ten who have attachment to God, at least one will have love for God. Among ten who have love for the Lord, there will be at least one who longs to experience the Lord. Among the ten who think they must experience the Prema of the Lord, at least one will be a renouncer of every attachment. Only when one has renounced every attachment does one become worthy of the Lord's Prema. That is why they said, tyāgenaike amṛtatva mānasuḥ. It is by this very sacrifice that the divinity called immortality comes to us. But in what way are we to practise Vairāgya towards this?
The world is a mass of objects. It is merely an inert form. All our senses experience the world. The senses are all inert. The eye that sees is inert. The ears that hear are inert. The tongue that speaks is inert. The nose that savours scent is inert too. In the end the whole body is inert. In this, what is called consciousness is the blended form of these four: Manas, Buddhi, citta and Ahaṅkāra. It is by supplying that consciousness that all this inert matter is able to work. We must regard the whole gross world as one inert thing. Then the subtle ones, Manas, Buddhi, citta and Ahaṅkāra: these are forms of Māyā. Māyā means this: what is not, appearing to us as if it were. Man's Buddhi makes him wear only a human form. All these appear as Māyā. It makes what is appear not to be, and what is not appear to be. Another name for this Māyā is Ajñāna. What is Ajñāna? Simply this: making what is not real be mistaken for real. Making untruth pass for real. I have taken on a body; before me many are dying. Many are tormented by disease. We see it with our eyes. We hear it with our ears, and yet we imagine we shall last for ever. This itself is Ajñāna. When everyone is going, shall we alone not go? When everyone's body is impermanent, how can our body alone be permanent? It is by bringing in this Māyā that it makes the impermanent seem permanent, and the permanent impermanent. So all that is of subtle form is Māyā itself. Dream is the subtle form. In dream we experience so much. Only for the span of the dream do those things prove to be real. By the time waking comes, we forget them all. We pay them no heed. Then what we took for real is untrue in waking. The person who was afraid in a dream feels bold in waking. This is the nature of Māyā. This is the secret of Māyā. So the perceptible, the physical, the waking: these are the inert.