We need to know that Vedanta is a ‘pramāṇa’ or valid means of knowledge and what is to be known is

‘ātmā’ or the self, which is evident as oneself, but not known as it is. The means of knowledge such as
perception and inference are not meant for knowing the self. We require another means of knowledge.
That is ‘śabda’ the the words of the teaching of the ‘śruti’ or scriptures. If the teaching is there and
‘ātmā’ is there, then knowledge should take place. If knowledge does not take place one can assume
that either the teaching is not a ‘pramāṇa’ or ‘ātmā’ is limited.