In plain words
seen [as such], the world is unreal. Everything that we see as connected to Brahman, we can see, in its entirety, as Brahman — 'Sarvaṃ khalvidaṃ brahma' [all this indeed is Brahman].
In reality, Māyā has no connection at all with Brahman. Because the immutable truth is never concealable. Māyā is not a truly existent substance. That which brings about the perceived [world] is merely false knowledge — avidyā [ignorance] alone. It lasts as long as avidyā lasts. As soon as Jñāna concerning the truth arises, it vanishes. There is no way to call Māyā either existent or non-existent. In whatever way we may see it, it remains exactly thus. Other than this perceived [world], it has no other independent existence of its own. For it, Brahman alone is the substratum. Brahman is the cause that undergoes no change (the immutable [cause]); Māyā is a cause that does undergo change.
Brahman is the supreme truth that is the substratum for the appearance of the world. Transformation and multiplicity arise because of Māyā. Brahman, together with ignorance, is the material cause of the world. It exists within the world itself and dissolves within it itself.
Brahman is the real cause of detachment for the world. Māyā is an auxiliary cause. Brahman, which transcends [the categories of] effect and cause, cannot be a material cause. However, comparing the appearance of the world to a painted canvas, the clean canvas is pure Brahman. That which becomes thickened by another's coating [of pigment] is precisely the canvas — the Indweller. The black colour is the human form. The self of the seen, which through worldly experiences undergoes anguish and sorrow, is the jīva. The jīva is [itself something] perceived. Brahman is Satya. The world is Brahman's own sport. It is precisely the manifestation of the resolve within Brahman that this delight should manifest in multiplicity — that [play] is the manifestation of that [resolve]. Knowing Brahman, Paramātma, to be Satya — this precisely is liberation. Meditation, ritual worship, action and [ritual] observances are intended for those of lesser [spiritual] qualification. Jñāna is pursued by those of the highest qualification, who are detached from the enjoyment of the fruits of [action in] this world and the next. For those who wish to undertake the study of Vedānta