Bhashya
इदं वै तन्मध्वित्यादि पूर्ववत् ।रूपं रूपं प्रतिरूपोबभूव- रूपं रूपं प्रति प्रतिरूपः रूपान्तरं बभूवेत्यर्थः ;प्रतिरूपोऽनुरूपो वा यादृक्संस्थानौ मातापितरौ तत्सं-स्थानः तदनुरूप एव पुत्रो जायते; न हि चतुष्पदो द्विपा-ज्जायते, द्विपदो वा चतुष्पात्; स एव हि परमेश्वरोनामरूपे व्याकुर्वाणः रूपं रूपं प्रतिरूपो बभूव ।किमर्थंपुनः प्रतिरूपमागमनं तस्येत्युच्यते-तत् अस्य आत्मनःरूपं प्रतिचक्षणाय प्रतिख्यापनाय; यदि हि नामरूपेन व्याक्रियेते, तदा अस्य आत्मनो निरुपाधिकं रूपंप्रज्ञानघनाख्यं न प्रतिख्यायेत; यदा पुनः कार्यकारणा-त्मना नामरूपे व्याकृते भवतः, तदा अस्य रूपंप्रतिख्यायेत ।इन्द्रः परमेश्वरः मायाभिः प्रज्ञाभिः नाम-रूपभूतकृतमिथ्याभिमानैर्वा न तु परमार्थतः, पुरुरूपः बहु-रूपः, ईयते गम्यते- एकरूप एव प्रज्ञानघनः सन् अवि-द्याप्रज्ञाभिः ।कस्मात्पुनः कारणात् ? युक्ताः रथ इव वा-जिनः, स्वविषयप्रकाशनाय, हि यस्मात्, अस्य हरयःहरणात् इन्द्रियाणि, शता शतानि, दश च, प्राणिभेदबा-हुल्यात् शतानि दश च भवन्ति; तस्मात् इन्द्रियविषयबा-हुल्यात् तत्प्रकाशनायैव च युक्तानि तानि न आत्मप्रकाश-नाय; 'पराञ्चि खानि व्यतृणत्स्वयंभूः' इति हि काठके ।तस्मात् तैरेव विषयस्वरूपैरीयते, न प्रज्ञानघनैकरसेन स्व-रूपेण ।एवं तर्हि अन्यः परमेश्वरः अन्ये हरय इत्येवं प्राप्ते
In plain words
'This is the honeyed teaching' and so on, as before. 'Form after form he has become its counterpart' — meaning, for every form there is, he becomes another, matching form. 'Counterpart-form' here simply means 'resembling form': whatever shape the parents have, a child is born to match that very shape — a four-footed creature is never born of a two-footed one, nor a two-footed one of a four-footed one. It is that same supreme Lord who, giving shape to name and form, becomes the matching form for every form there is. But why does he take on this matching form at all? Because it lets his own true form be seen and known. If name and form were never differentiated, this self's form — free of every limiting condition, called simply 'a mass of awareness' — could never come into view. But once name and form take shape as cause and effect, his form does become visible. Indra, the supreme Lord — through his own powers, that is, through cognitions, or through the false impressions that come from treating name and form as real, though never in ultimate truth — appears as many, in countless forms. 'Is approached' simply means 'is reached': though he is one, a single mass of awareness, ignorance-laden perception meets him as many. Why is that? Because the senses are yoked like steeds to a chariot, each one harnessed to bring its own object into view. His 'steeds' are the senses — named for their power to seize — and they number in the hundreds and tens, because living beings come in so many different kinds. And since the objects of the senses are themselves so many and varied, the senses are yoked only to reveal those objects, never to reveal the self. As the Kāṭhaka Upaniṣad says: 'The Self-existent bored the senses to face outward.' That is why we meet him only through those very senses, in the form of their objects — never through his own true nature, the single, undivided essence of consciousness. So then, if it follows from this that the supreme Lord is one thing and the senses are something else —
Close to the Sanskrit
'This indeed is that madhu' and so on, as before. 'Form by form he has become the counterpart-form' — 'toward form after form, he has become a counterpart-form, another form' — that is the meaning. 'Pratirūpa' means 'anurūpa', corresponding: of whatever configuration the parents are, of that same configuration, corresponding to that, a son indeed is born; for a four-footed creature is not born from a two-footed one, nor a two-footed one from a four-footed one. That same supreme Lord, differentiating name-and-form, became the counterpart-form for form after form. Again, for what purpose is this coming as a counterpart-form his? It is answered: that is for the manifesting, the making known, of this self's own form. For if name-and-form were not differentiated, then this self's form, free of limiting adjuncts, called 'a mass of consciousness', would not become manifest; but when name-and-form become differentiated in the nature of effect and cause, then this self's form becomes manifest. Indra, the supreme Lord, by his powers — that is, by cognitions, or by the false notions produced by taking name-and-form as real, but not in ultimate truth — is many-formed, of many forms; 'is approached' means 'is reached' — though being of a single form, a mass of consciousness, by cognitions tainted with ignorance. For what reason, again? 'Yoked', like steeds to a chariot, for manifesting their own respective objects — for, since his 'steeds' means the senses, from the root meaning 'to seize' — they are hundreds, and ten; on account of the great variety of classes of living beings, they come to hundreds and ten. Therefore, on account of the great variety of the objects of the senses, those senses are yoked only for manifesting those objects, not for manifesting the self; for it is said in the Kāṭhaka: 'The Self-existent bored the openings outward.' Therefore, by those very senses, in the form of their objects, he is perceived — not by his own form, which is of the single essence of a mass of consciousness. Then, in that case, it having thus been arrived at as a conclusion that the supreme Lord is one thing and the senses are another —