In plain words
The Śruti has stated the very same thing. 'Vācārambhaṇaṃ vikāro nāmadheyam' -- that is, the word and its meaning. Like Śiva and Pārvatī, like matter and consciousness, like an object and its reflection, like the moon and moonlight, this pair of form and name is bound by an inseparable relation. The two cannot be separated. For all worldly business, speech alone is the driving force; that itself is its root. Speech is based on feeling. Feeling is based on experience. Experience is based on desire. Desire is based on ignorance.
Whether one calls it ignorance, Māyā, avidyā, or Prakṛti, it is all one and the same thing. However, for this avidyā, Māyā, ignorance, and Prakṛti, Paramātma alone is the basis. Paramātma is the supreme light, the light of Jñāna, the divine light, the self-luminous light. Taking as their basis Paramātma, who is of that very nature, ignorance, Māyā, and the other avidyās do not envelop us. Where there is light, there is no place for darkness, is there! Where there is Jñāna, ignorance does not envelop it, does it! Therefore, He alone, with the resolve 'bahusyām', fashioned the world; following the Śruti, He established name-and-form. For man to claim that he created words and their meanings is laughable; it is the omnipotent Paramātma alone who establishes such power, and meaning as well. Him alone do we call Paramātma. To the question 'Does God exist or not?', the one and only answer is that the very word 'God', the sound itself, is the chief proof that God exists.