By achieving a state of silent reflection, the mental consciousness is able to exceed the framework of its normal process, and thereby understand that there is something beyond its limited action that is the cause, and the creator of all, the Brahman. The Supreme Shakti makes this known to Indra, the god who embodies the power of the mind. Through the action of the egoistic consciousness, we do not pay attention to, nor recognize, the Brahman. Just as the daylight blocks out the awareness of the infinite universe of suns and stars, galaxies and universes, so the ego blocks out the awareness of the Brahman. When night comes and we see the vast space and the stars, we have the opportunity to turn our attention to the greater powers and significance of the universal creation.
The 4th part, verses 1-3: “She said to him, ‘It is the Eternal. Of the Eternal is this victory in which shall grow to greatness.’ Then alone he came to know that this was the brahman. Therefore are these gods as it were beyond all the other gods, even Agni and Vayu and Indra, because they came nearest to the touch of That …. There is Indra as it were beyond all the other gods because he came nearest to the touch of That, because he first knew that it was the Brahman.”
Sri Aurobindo notes: “from her he learns that this Daemon is the Brahman by whom alone the gods of mind and life and body conquer and affirm themselves, and in whom alone they are great.”
“From this supreme Nature which is also the supreme Consciousness the gods must learn their own truth; they must proceed by reflecting it in themselves instead of limiting themselves to their own lower movement. For she has the knowledge and consciousness of the One, while the lower nature of mind, life and body can only envisage the many. Although therefore Indra, Vayu and Agni are the greatest of the gods, the first coming to know the existence of the Brahman, the others approaching and feeling the touch of it, yet it is only by entering into contact with the supreme consciousness and reflecting its nature and by the elimination of the vital, mental, physical egoism so that their whole function shall be to reflect the One and Supreme that Brahman can be known by the gods in us and possessed. The conscious force that supports our embodied life must become simply and purely a reflector of that supreme Consciousness and Power of which its highest ordinary action is only a twilight figure; the Life must become a passively potent reflection and pure image of that supreme Life which is greater than all our utmost actual and potential vitality; the Mind must resign itself to be no more than a faithful mirror of the image of the superconscient Existence. By this conscious surrender of mind, life and senses to the Master of our senses, life and mind who alone really governs their action, by this turning of the cosmic existence into a passive reflection of the eternal being and a faithful reproducer of the nature of the Eternal we may hope to know and through knowledge to rise into that which is superconscient to us; we shall enter into the Silence that is master of an eternal, infinite, free and all-blissful activity.”
Sri Aurobindo, The Upanishads, Kena Upanishad and analysis, pp. 106-107, 171-176