Shloka 11
Adhyātma-krama: Indriya–Manas–Buddhi–Ātman Hierarchy and Citta-Prasāda (आध्यात्मक्रमः)
तदुक्तं वेदवादेषु गहनं वेददर्शिभि: । वेदान्तेषु पुनर्व्यक्ते कर्मयोगेन लक्ष्यते,वह ब्रह्म वेदके कर्मकाण्डोंमें गुप्तरूपसे प्रतिपादित हुआ है; अतः वेदज्ञ विद्वानोंद्वारा भी वह अज्ञात ही रहता है। किंतु वेदान्तमें उसी ब्रह्मका स्पष्टरूपसे प्रतिपादन किया गया है और निष्काम कर्मयोगके द्वारा उस ब्रह्मका साक्षात्कार किया जा सकता है
tad uktaṃ vedavādeṣu gahanaṃ vedadarśibhiḥ | vedānteṣu punar vyakte karmayogena lakṣyate ||
Vyāsa said: That Reality has been spoken of in the Vedic portions dealing with ritual, but in a hidden and profound manner, so that even seers learned in the Veda may fail to recognize it. Yet in the Vedānta it is taught again with clarity; and through the discipline of selfless action (karma-yoga) it can be directly realized.
व्यास उवाच
Educational Q&A
The highest Reality (Brahman) is only indirectly and obscurely indicated in ritual-focused Vedic passages, but is explicitly taught in Vedānta; nevertheless, it is not merely intellectual—Brahman is to be realized, and karma-yoga (desireless, duty-based action) is presented as a practical means to that realization.
In Śānti Parva’s instruction on dharma and liberation, Vyāsa explains how different layers of Vedic scripture present the ultimate truth: ritual sections veil it in profundity, while Vedānta clarifies it, and he emphasizes an ethical-spiritual path—karma-yoga—as the bridge from teaching to direct experience.