In plain words
and end no one has to this day been able to properly know, it is said to have no beginning, and to be eternal. Because neither its beginning nor its end can be found, these Vedas may also be called nitya.
Human intellect is bound up with faults. Because the Vedas have no connection whatsoever to human intellect, they are free of taint, and for this reason can also be said to be apauruṣeya, so it is said.
For every word declared in the Vedas, the Veda alone is the authority. To those who have faith in it, and who accept it as authoritative, it becomes a matter of direct self-experience. Those who attained such experiences are none other than the great ṛṣis. They alone extolled the Vedas as authoritative, and called them direct experience. These are beyond place and time. These Vedas are authoritative not for Bharat alone but for the whole world; they can be said, with certainty, to be its root and foundation. When did the Vedic faith arise? Who can say! The other, remaining creeds arose only yesterday, or today. This alone is the difference between the other creeds and the Vedic faith. So, if one wishes to know anything at all, trying to know it with the means available to man cannot settle the matter. This human intellect belongs only within a certain limit. 'Buddhigrāhyam atīndriyam': the Veda is beyond Buddhi. Human intellect is narrow. Because of this, this dullness of intellect envelops everyone who takes this visible, fabricated world to be all there is, here and beyond. The Veda-mother, recognizing this truth, devised a system of time in order to uplift mankind and to satisfy mankind. Those very divisions are years, months, days, ghaḍikas and vighaḍikas. This reckoning of time belongs not to mankind alone but to the gods as well. The jīva, bound by space and time, caught in the wheel of saṃsāra, whirling round and round, not knowing the means of escaping it,