Bhagavad Gita · Karma Sannyasa YogaChapter 5, Shloka 16 (5.16)

Shankaracharya — knowledge reveals the supreme reality. Yeṣāṃ jantūnāṃ viveka-jñānena ātma-viṣayeṇa nāśitam — those beings whose ignorance has been destroyed by discerning knowledge of the self; yathā ādityaḥ samastaṃ rūpa-jātam avabhāsayati tadvat jñānaṃ jñeyaṃ vastu sarvaṃ prakāśayati tat paraṃ paramārtha-tattvam — just as the sun reveals all forms, so knowledge illuminates that supreme, ultimate reality. Here "tat param" — the supreme truth that is to be known.

Acharya Ramanuja — the self's natural knowledge blossoms. Teṣāṃ tat svābhāvikaṃ paraṃ jñānaṃ aparimitam asaṃkucitam ādityavat sarvaṃ yathāvasthitaṃ prakāśayati — their own natural, unlimited, uncontracted supreme knowledge, like the sun, shows everything just as it is. Two more points:

1. Teṣām iti … bahutvābhidhānād ātma-svarūpa-bahutvam — "teṣām" (their) is plural, so selves are many — as said in 2.12; na ca idaṃ bahutvam upādhi-kṛtam — and this plurality is not due to a limiting adjunct (the body), because in liberated selves there is no adjunct at all.
2. Ādityadṛṣṭāntena ca jñātṛ-jñānayoḥ prabhā-prabhāvatoḥ iva avasthānam — like the sun and its radiance, the knower (the self) and knowledge are distinct yet joined; so saṃsāra-daśāyāṃ jñānasya karmaṇā saṃkocaḥ mokṣa-daśāyāṃ vikāsaḥ — in samsara knowledge contracts, in moksha it blossoms.

The difference: Here Advaita and Vishishtadvaita clash directly — for Shankara knowledge = realisation of the reality of Brahman; for Ramanuja knowledge is an attribute of the self, and selves are many. This book keeps both on an equal footing.