I had once referred to you to a verse in the Rig Veda, in which there is a dialogue between Indra and Agastya. And there, Agastya is trying to reach the highest; he wants to know the highest, and then he complains to Indra and says: “O Indra you are my friend, why are you hurting me, why do you obstruct me”, Indra says: “You are my friend, you say you are my friend but you are not taking my help; you say you are my friend but you are only going straight to the highest. Look my dear friend, I know the highest, and my function in the world is only one function; all those who want to know the highest, I am sent as a messenger, so that I can take him there. And you don’t even think of me: so I am not obstructing you, I am the only one who can take you there”.
He says, “na nūnamasti no ṣvaḥ kastadveda yadadbhutam” [R.V. I.170]. He reveals what is that Reality, which is the highest: na nūnamasti no ṣvaḥ, It is not now, It will not be something that will be there after, in other words, That is eternal; kastadveda yadadbhutam, who knows it That which is adbhutam, is wonderful.
Having revealed to him, then Agastya realises that he must take the help of Indra. He says: “O Indra now you come, you with all your powers, you and your Maruts, everybody come here and take me to the Supreme”.
Such is the process of Knowledge, if you really want the supreme Knowledge, you must find one who knows the Supreme; and through the instrumentality of him, you will be really taken there. But even when you are taken there, the speciality of that knowledge is, it is so wonderful that you will constantly say: “O, I don’t understand!”, you go on looking, and looking indefinitely, infinitely, That which has no end, and every moment, will be a moment of wonder, adbhutam. Such is the nature of Reality.
If you really are in a good poetic state, and you look at the dawn, go on looking the mystery and the marvel, you are seeing it and therefore you can’t say, “I don’t know I don’t know”, and yet every moment you confess you don’t understand. This mystery and wonder of the dawn you don’t understand: that is the highest state of Knowledge. That’s why Sri Krishna says, “When you really know it, it will be, āścaryavat”.
This is, you might say, one part of the teaching of the Bhagavad Gita: the Knowledge of the Eternal, which is Sankhya.
Sri Krishna says that, “All that I have told you is with regard to Knowledge. I shall tell you that which is in regard to Action; because you are in Action, my answer is not a complete answer, I have only given it the first premise, major premise, I will develop it and give you further.”