From the standpoint of the formless soul, the innermost self, the effect is non-different from the cause. However,in the realm of duality cause is different from the effect. The non-difference of the effect from the cause has to be grasped perfectly to realize from the ultimate standpoint there is neither the cause nor the effect because the cause and effect are one in essence. That essence is consciousness.
Sage Sri, Sankara says: - If the cause is destroyed, the effect will no longer exist. For example, if from the effect, cotton cloth, the cause, threads, are removed, there will be no cloth, i.e., the cloth is destroyed. Similarly if in the effect, thread, the cause, cotton, is removed, there will be no thread, i.e., the thread is destroyed. (Brahmasūtra Bhashya, commentary on the Brahma sutra,  2.1.9)
Despite the non-difference of cause and effect, the effect has its self in the cause but not the cause in the effect. The effect is of the nature of the cause and not the cause the nature of the effect. Therefore,the qualities of the effect cannot touch the cause because the cause and effect are present only when the duality is present. The duality is present only when there is an illusion. The illusion is there only when there is ignorance. When there is no ignorance then there is no illusion. When there is no illusion then there is no duality. When there is no duality then there is no cause and effect. When there is no cause and effect then there is nondual reality.
Sage Sri, Sankara says:~ During the time of its existence, one can easily grasp that the effect is not different from the cause. However, that the cause is different from the effect is not readily understood. As to this, it is not really possible to separate cause from effect. But this is possible by imagining so. For example, the reflection of the gold ornament seen in the mirror is only the form of the ornament but is not the ornament itself as it (the reflection) has no gold in it at all. (Chāṃdogya Upaniṣad Bhāṣya, commentary on the Chandogya Upanishad, 6.3.2)
All names and forms are real when seen with the Sat (Brahman) but are false when seen independent of Brahman.
This way the seeker of truth establishes the non-difference of the effect from the cause.
In the context of Advaita Vedanta:~ Jagat (the world) is not different from Brahman; however, Brahman is different from Jagat.
It has not been possible to preach Advaitic Truth entirely free from the settings of dualistic weakness it has not been more operative and useful to mankind at large because only few will be able to grasp and realize it.
'To realize the Advaitic Truth a freer and fuller scope the seeker has to realize the form, time and space are one in essence. And that essence is consciousness. And the soul, the innermost self is present in the form of consciousness.
To realize the Advaitic truth the seeker has to be free from all superstitions and orthodox contaminations. The seeker has to be dedicated to acquiring Self-knowledge or Brahma Gnana or Atma Gnana alone.'
A Gnani will easily appreciate the high flights of Sage Sri, Sankara’s Advaitic wisdom is one of the 'most majestic structures and valuable products of the Genius of the man in his search for ultimate truth or Brahman or God.