In plain words
by mere ritual acts is difficult, indeed impossible to rend: this it taught the world.
For Bharatiya paramartha, the mind itself was the basis available for discovering its truth. Apart from subtle examination of the mind itself, no alternative recourse was found; research into the external world proved useless, and so they turned their own gaze toward the inner world instead. This indeed is the beginning and the foundation of the science of Vedānta. There is no need to search anywhere else at all for truth; seek it within man, in this jīva who is the wonder of all wonders. What is absent within man cannot exist anywhere at all. What appears outside is only a reflection, a counterpart, of what lies within. Others had adopted the ancient notion that God governs the world while remaining outside it. That God dwells within the world. This indeed was the very task Bharatiyas first undertook: he is not a God who stays outside; he is the one who dwells within — and it was from right there that they drew him forth and made him occupy the very seat of their own hearts. Standing as the Ātma of our own ātmas, abiding within us as the truth-substance itself, he abides. Those who wish to properly understand the philosophical science of Vedānta must grasp certain lofty conceptions.
This philosophical science is not a mere book, nor was it composed by any single person at all. The great lawgiver Manu himself named this very Bharata land 'Brahmavarta.' The great movement of inquiry into the Ātma, destined to flourish throughout the whole world in the fullness of time, originated from this land alone. In this very land, just as great rivers surge forth, so too have spiritual movements surged forth from it. With a roar of thunder, it proclaimed its own spiritual message to the world.