Some say it cannot be experienced, while some others say it cannot be known through words. Both views have their source in the Shruti statement-- यतो वाचो निवर्तन्ते मनसा सह। From where, the words along with the mind, withdraw/ return.
The former part of the statement is understood in the following manner. Most of the Shruti words try to explain that which is said to be beyond words. The contradiction is apparent here; and such contradiction needs to be handled by a shrotriya Guru so that the seeker understands and perceives the truth as it is, resolving the contradiction. The contradiction in trying to say something that is beyond words is resolved by using what is the intended meaning of the words, लक्ष्यार्थः, and not the literal meaning of the word, वाच्यार्थः। The Occam's razor is useless in this case, since the direct meaning cannot hold when the Shruti says "You are That (Ishvara)", तत् त्वम् असि since Ishvara has all unlimited qualities while the individual is limited in all ways. You have to fall back on analysis the way सोऽयम् देवदत्ता is understood with जहल्लजहल्लक्षणम्। What is common between the two is what is meant in the equation.
The difficulty of those treading the path of knowledge lies with the latter-- experience, अनुभवः। If it is beyond the mind, then it is that which is beyond the experience; such is the conclusion. It is that due to which all experiences are possible or it is that which is present in each experience. However, that is true in case of words and all other senses too. It is that which makes the words possible, the word of the words, ear of the ears, eye of the eyes, etc, says Shruti. Then why do we have to single out experience alone? Here also, some analysis is required as to its not being objectifiable makes it inexperiencable; it is the very experience of the experiences. We have to use tools that are at our disposal and we have only अन्तःकरणम् as the tool that makes up the intellect, mind, memory and ego.
When we say that it has to be understood through words, we don't have to throw away the mind, memory and ego as useless for the pursuit. The ego is what makes us pursue the path, without which there would be no individuality and therefore nothing to pursue! The memory is what helps us get any knowledge via the six means of knowledge, without which no knowledge would be possible! The mind is that which makes वृत्तिs possible, without which nothing can ever be understood! Why, even self-knowledge is known *only* via a वृत्तिः known as अखण्डाकारवृत्तिः which unlike other वृत्तिs is without फलव्याप्तिः but nonetheless a वृत्तिः। As such, mind is a useful tool, inclusive of its अनुभवs, a pointer through which we can get back to the source of all experiences, knowledges, senses, undoubtedly the source of everything.