Bhashya
यतो यस्मात् निर्विकल्पात् यथोक्तलक्षणात् अद्वयान-न्दात् आत्मन, वाच अभिधानानि द्रव्यादिसविकल्पवस्तु-विषयाणि वस्तुसामान्यान्निर्विकल्पे अद्वयेऽपि ब्रह्मणि प्रयो-क्तृभि प्रकाशनाय प्रयुज्यमानानि, अप्राप्य अप्रकाश्यैवनिवर्तन्ते स्वसामर्थ्याद्धीयन्ते ।मन इति प्रत्ययो विज्ञानम् ।तच्च, यत्राभिधान प्रवृत्तमतीन्द्रियेऽप्यर्थे, तदर्थे च प्रवर्तते प्र-काशनाय ।यत्र च विज्ञानम्, तत्र वाच प्रवृत्ति ।तस्मात्सहैव वाङ्मनसयो अभिधानप्रत्ययो प्रवृत्ति सर्वत्र ।त
In plain words
From that non-dual, blissful Self, free from all conceptual distinctions and characterized exactly as described, words—which are meant to illuminate objects possessing attributes like substances and which speakers employ even when addressing supersensuous truths—turn back unsuccesful, failing to reach or illuminate it due to their own inherent limitations. 'Mind' means internal cognition. Whenever speech engages with a supersensuous object, the mind functions there to illuminate it; and wherever there is cognition, there speech is active. Therefore, the functioning of both speech and mind, as naming and knowing, always go together everywhere.
Close to the Sanskrit
From which, from the non-conceptual, stated-characteristic, non-dual, blissful Self: words, which are designations relating to objects with distinctions like substances and used by speakers for illumination even in supersensuous objects, turn back without attaining and without illuminating, failing from their own capacity. Mind means cognition and knowledge. And that, where designation is engaged in a supersensuous object, functions also for illumination in that object. And where there is cognition, there is the activity of speech. Therefore, the activity of designation and cognition of speech and mind is together everywhere. That...