यद्यपि परस्य ब्रह्मणः षष्ठीगुणक्रियाजातिरूढीनां शब्दप्रवृत्तिहेतुभूतानां निमित्तशक्तीनां चासंभवः, तथापि सगुणे ब्रह्मणि सविकारे च सर्वात्मकत्वात् तेषां शब्दप्रवृत्तिहेतूनां संभवात् सर्वे शब्दाः परस्मिन् पुंसि प्रवर्तन्ते ॥तत्र—
In plain words
Granted: the supreme Brahman gives a word nothing to fasten onto. No relation of possession, no quality, no action, no class it belongs to, no settled convention — none of the powers by which a name ever attaches to anything. And yet Brahman taken with attributes, Brahman taken along with change, is the Self of everything; and there every one of those grounds for naming is present. So all words, every one, come to rest on the supreme Person. Accordingly—
Close to the Sanskrit
Although, in the case of the supreme Brahman, there is no possibility of the genitive relation, quality, action, class, and convention — which are the causes of the application of words — nor of the causal powers, still, in Brahman as qualified and as accompanied by modification, because of its being the Self of all, those causes of the application of words being possible, all words apply to the supreme Person. Accordingly—