Bhashya
तथा यत्किंच विजिज्ञास्यम्, विस्पष्टं ज्ञातुमिष्टं विजि-ज्ञास्यम्, तत्सर्वं मनसो रूपम् ; मनः हि यस्मात् संदि- ह्यमानाकारत्वाद्विजिज्ञास्यम् ।पूर्ववन्मनोविभूतिविदः फ- लम्—मन एनं तत् विजिज्ञास्यं भूत्वा अवति विजिज्ञा- स्यस्वरूपेणैवान्नत्वमापद्यते ॥
In plain words
Similarly, whatever can be clearly grasped as an object of inquiry belongs entirely to the form of the mind. Because the mind naturally presents itself as something questioned and uncertain, it is precisely what is to be known. As stated previously, the fruit obtained by one who meditates on the majesty of the mind is this: the mind becomes that very object of inquiry for him, sustaining him by turning into the very food that nourishes his understanding.
Close to the Sanskrit
Similarly, whatever is desired to be known—which means what is desired to be known clearly—all that is the form of the mind; because the mind, on account of its having the character of being doubted, is that which is desired to be known. The result for one who knows the glories of the mind is as before: the mind, having become that which is desired to be known, protects this person, attaining the state of food precisely in the form of the object of inquiry.