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यतः यस्मात् वेदा मनसा सह एनं परमात्मानं नानुप्रविश्यन्ति ।तथा च श्रुतिः—‘यतो वाचो निवर्तन्ते, अप्राप्य मनसा सह’ इति ।ततः तस्मादेव कारणात् स एव वाचामगोचरः परमात्मा मौनम् ।यद्येवं किंलक्षणस्तर्हि परमात्मा ? तत्राह—यत्रोत्थितो वेदशब्दः यस्मिन् अर्थे निमित्तभूते समुत्थितो वेदशब्दः शास्त्रादिकारणं ब्रह्मेत्यर्थः ।अथवा, यस्मिन् संवेदनाख्ये उत्थितो वाचकत्वेन प्रयुक्तो वेदशब्द इत्यर्थः ।तथा वेदशब्दप्रतिपाद्यः संविद्रूपः अयं परमात्मा ।यदि वाचामगोचरः परमात्मा, कथमेतदवगम्यते संविद्रूपः परमात्मेति ? तत्राह—स परमात्मा तन्मयत्वेन ज्योतिर्मयत्वेनास्माकं विभाति राजन् ।एवमेवास्माकमनुभवः नात्राविश्वासः कर्तव्य इत्यर्थः ।अथवा, श्रुतिस्मृतीतिहासपुराणादिषु ज्योतिर्मयत्वेन प्रतीयते ।तथा च श्रुतिः—‘तं देवा ज्योतिषां ज्योतिः’ ‘अन्तःशरीरे ज्योतिर्मयो हि शुभ्रो यं पश्यन्ति यतयः
In plain words
From that source which the Vedas, joined with the mind, cannot reach—as the scripture declares: 'From where words turn back, unable to attain it along with the mind'—from that very reason, the supreme Self, being beyond speech, is pure silence. If you ask what the defining mark of this supreme Self is, the text answers: It is that ground from which the very word of the Veda arises, which is the source of all scriptures, revealing itself as ultimate Brahman. Or rather, it is that pure awareness designated by scripture. If the supreme Self cannot be reached by words, how is its nature as pure consciousness known? To this it replies: O King, that supreme Self shines brilliantly within us as pure light because we are identical with it. This is our direct experience; let there be no doubt about it. Thus it is proclaimed across the Vedas, epics, and puranas as the supreme light, as the scripture says: 'The gods worship it as the light of lights,' and 'The ascetics behold that pure, luminous reality seated within the heart.'
Close to the Sanskrit
From which, from which supreme source the Vedas along with the mind do not fully reach. And thus the shruti: 'From where words turn back, failing along with the mind' etc. From that very cause that same supreme reality beyond speech is silence. If so, what is the characteristic of the supreme reality then? To this it replies: where the Vedic word has arisen, in which meaning serving as a cause the Vedic word arisen is the cause of scriptures etc., namely Brahman. Or else, in which consciousness-named context the Vedic word used as signifier is meant. And this supreme reality is established by Vedic words as consciousness-form. If the supreme reality is beyond speech, how is this known that the supreme reality is of consciousness-form? To this it replies: That supreme reality shines forth to us as luminous by being identical with it, O king. This indeed is our experience, no lack of trust should be done here. Or else, it is perceived as luminous in shruti, smriti, itihasa, purana etc. And thus shruti: 'That the gods light of lights', 'In the inner body indeed luminous and pure whom ascetics see'.