Bhāṣya
उपाधौ सति उपाधिभेदसम्बन्धे सति यथा भेदता भेद एव भेदता, स्वार्थे तल् , सन्मणीनां विशुद्धमणीनां स्फटिकादीनां लोहितकृष्णादिभेदेन भेदता भेदः ।तथा बुद्धिभेदेषु नानाबुद्धिषु ते तवापि नानात्वं हे विष्णो परमार्थतस्तु तव भेदो नास्त्येव बुद्ध्युपाधिकृतस्तु विद्यत इत्यर्थः ।यथा चन्द्रिकाणां चन्द्रा एव चन्द्रिकाः, स्वार्थे कप्रत्ययः, निर्मलितानां जले प्रतिबिम्बितस्वरूपेण दृश्यमानानां जलस्य चञ्चलत्वात् चञ्चलत्वम् औपाधिकं न पारमार्थिकम् , तथा बुद्धीनां चञ्चलत्वात् तवापि चञ्चलत्वमौपाधिकं न पारमार्थिकमित्यर्थः ।इह बुद्धिषु हे विष्णो व्यापनशील ॥
In plain words
Just as pure crystals appear colored by red or black reflections from surrounding objects, yet remain untainted in themselves, so too do you, O all-pervading Viṣṇu, appear multiple and diverse when reflected through the changing states of various minds. From the ultimate perspective, however, no such division exists in you; all apparent multiplicity is merely a projection of mental limitations. And just as candrikā denotes the moons themselves through the suffix ka in its own sense, the shimmering reflections of the moon in rippling water appear restless only because the water moves—while the moon itself remains perfectly still—so too the apparent agitation attributed to you belongs entirely to the restless mind, not to your eternal nature.
Close to the Sanskrit
When a limiting adjunct is present and the connection of the adjunct's difference is present, just as the state of difference is difference itself, as in the case of pure crystals or quartz stones showing difference through red, black, and other hues, so too is the plurality of you among the varied intellects, O Viṣṇo. From the absolute standpoint, however, your difference does not exist at all, but exists only as created by mental adjuncts—this is the meaning. Just as the moonlight rays are moons indeed, as the suffix 'ka' is used in its own sense, and when clear moonlight rays are seen in water in the form of reflections, the restlessness belongs to the water and is conditioned by the adjunct, not absolute; similarly, because of the restlessness of the intellects, your restlessness is also conditioned by the adjunct and is not absolute, this is the meaning. Here, among the intellects, O Viṣṇo, you are of an all-pervading nature.