In plain words
its power is to make the objects placed before it reflect [in itself] — but the dirty, warped surface a mirror may have has, in reality, no connection whatsoever with the reflections in it. Rather, it is we who attribute the mirror's own dirt and distortion to the reflections [that appear in it].
In the same way, although Brahman has no [real] connection with Māyā, it is conceived as if such a habitual bond existed. Paramātma, together with its reflection, is like this: just as Māyā itself has transformed — like milk turning into curd — into the form of the world; what has so transformed is Māyā itself, but the reflection [the individual self within it] is not the possessor of that transformation. Since Māyā has taken refuge in Him, and since it is entirely under his own control, the Lord over Māyā is He himself. The Supreme Lord is omniscient and omnipotent. Among the three principles of jīva, Īśvara and bhūta, Īśvara's creation came into being for the sake of the jīva's enjoyment. Īśvara is one whose every desire is [already] fulfilled; every enjoyment there is in creation has arisen from Himself. There is nothing whatsoever that He desires.
'For Me, O Pārtha, there is no duty whatsoever to be done in the three worlds, not the least.' It is for the sake alone of the sentience of all living beings that He himself creates action — He is creating it. He himself is the giver of the fruit of action; actions cannot bestow their own fruit. Saying 'this fruit belongs to this action' is not something inert action can determine for itself.