Then, how are we to know Brahman? The senses are the only doors open to mankind for perceiving phenomena, concepts are the means to grasp things as they are, and there are no means other than language to communicate our ideas to others. If the only means available are pronounced incompetent to know or to teach Brahman, will that not be tantamount to confessing that Vedanta has no truth to propound to votaries? This objection betrays ignorance of the undamental doctrine as well as the unique method of Vedanta.
This Brahman has neither a before nor an after, neither a within nor a without. This Self, the knower of everything is Brahman. This is the teaching.
The senses and concepts are no doubt the means of knowing the objective phenomena of this world, but the knower in general being the pre-supposition of all the processes of knowing, must be granted to be self-evident and can never be thought of in any way as desiderating some ‘means’ of knowing him. The fundamental doctrine of Vedanta is that the Self as the universal knower who intuits everything is essentially Brahman, and, as such, altogether transcends the sphere of empirical knowledge, the sphere which comprehends the distinctions of knower, means of knowledge, and object of knowledge. (Based on Sri Satchidanandendra Saraswati)