Q: Is there a flaw in Vedanta’s rationale because Vedanta says the Self cannot be known?
A: There is a flaw, however not with Vedanta but rather our understanding per the qualifications.
The teachings are pristine and have been helping qualified jivas become free (attain Self knowledge) for thousands of years.
It is true that the Self cannot be known – as an object – but is experienced/known as the ever present, all pervasive, subject.
The Self is that which gives rise to the knower, seer, and doer. It is That from which all objects borrow their existence and sentience. It is the consciousness that pervades the jiva and all creation.
Without you (the Self), there would be no you (the jiva). The Self makes you (the jiva) possible.
I like the metaphor of an eye ball, you see through it but can’t see the eye ball itself unless you have a mirror.
The mirror that reveals the Self is not perception or inference but a word mirror – scripture.
The Self is the 👁 (I am), that cannot be seen but makes seeing possible.
Our primary instrument of knowledge, the subtle body, is grosser than the Self and therefore not refined enough to see the Self, if the Self could be seen, but it can’t because it’s never an object of perception.
There are two broad categories of knowledge, object knowledge and Self knowledge. Object knowledge falls into the anitya/mithya (time bound and dependent) category, while Self knowledge falls into the nitya/satya (timeless and essential) category.
Vedanta’s main process of Self discovery (knowledge) is discrimination whereby the aspirant negates that which is perceived and therefor non-essential, until what remains, is the essential – that which cannot be further reduced:
Are you existent? YES. Are you conscious? YES. Are you limitless bliss? Hmmm – if not, the flaw is not with Vedanta. Explore the qualifications, values, Karma Yoga, Upasana Yoga and Jnana Yoga to prepare the mind for Self knowledge.
In time and per Isvara’s grace, the Self will be revealed.
Tat Tvam Asi – You Are That!