By his yoga-tapasya Aswapati compels the mortal birth of the divine Savitri. He carried the “world’s desire” to the supreme Goddess and argued with her that it can be fulfilled only if she comes down to solve the problem of mortality here. She must take the mortal birth and, by doing the Shakti Yoga in the soul of the earth, gather divine Power to vanquish Death who is standing as an obstacle across the path of the divine Event. He has prepared the needed occult-spiritual ground for her work and it is now opportune for her to step in. She condescends, agrees to pass through the portals of the birth that is a death. The divine Incarnation arrives. While this is the esoteric reality behind the wonderful that has happened to this creation, we may look at it from another angle, something that we might be able to grasp.

In The Life Divine Sri Aurobindo writes: (p. 279)

Purusha and Prakriti, Conscious Soul and executive Force of Nature, are in the supramental harmony a two-aspected single truth, being and dynamis of the Reality; there can be no disequilibrium or predominance of one over the other. In Overmind we have the origin of the cleavage, the trenchant distinction made by the philosophy of the Sankhyas in which they appear as two independent entities, Prakriti able to dominate Purusha and cloud its freedom and power, reducing it to a witness and recipient of her forms and actions, Purusha able to return to its separate existence and abide in a free self-sovereignty by rejection of her original overclouding material principle. So with the other aspects or powers of the Divine Reality, One and Many, Divine Personality and Divine Impersonality, and the rest; each is still an aspect and power of the one Reality, but each is empowered to act as an independent entity in the whole, arrive at the fullness of the possibilities of its separate expression and develop the dynamic consequences of that separateness.

In the cosmic process the Purusha stands aside and allows Prakriti to do all the work of manifestation. In this process one of the first practical and essential things done was to create four qualities or the fourfold soul-forces, the four swabhāvas as the organisational basis, the Purusha handing over the initiative to Prakriti and himself becoming subject to her operational demands. That was the key step taken the moment things were ready for a certain larger and universal collective life. That was the happy optimism of the Vedic Purusha Sukta in which the Purusha offered himself to be sacrificed. In the language of Savitri: (Savitri, pp. 62-63)

He has forsaken his omnipotence,

His calm he has foregone and infinity.

He knows her only, he has forgotten himself;

To her he abandons all to make her great.

He hopes in her to find himself anew,

Incarnate, wedding his infinity’s peace

To her creative passion’s ecstasy.

Although possessor of the earth and heavens,

He leaves to her the cosmic management

And watches all, the Witness of her scene…

He leans on her for all he does and is…

In a thousand ways he serves her royal needs…

His soul, silent, supports the world and her,

His acts are her commandment’s registers.

Happy, inert he lies beneath her feet:

His breast he offers for her cosmic dance…

In the Bhagavata Purana we have the Bhagavati Shakti of Narayana as one who has established the whole universe, nārāyaņé bhagavatī tad idam viśvam ahitam. She the executive Force accepts the three qualities,—represented by Brahma, Vishnu and Shiva,—of the supreme Lord in order to give rise to this material creation. The needed support, ādhāra, for her work, for the work of the Prakriti, is provided by the Purusha; it is the Being or Pure Existence who offers the vast and firm ground to the Chit-Shakti, the Consciousness-Force; it is the indispensable basis for her to do her work, statis becoming the foundation of dynamis. Hers is a long, an arduous and painful task, a task also full of suffering, full of travail. What is a single-aspected oneness in the Transcendental starts becoming dual-multiple in the Overmental and lower creations, Prakriti becoming more and more prominent, more and more active than the Purusha. Therefore her personalities are the ones that stand out more distinctly in the cosmic working.

So, if a yogic effort has to succeed in this creation to tackle the difficulty of this creation, it is she who must be in full operation. The birth of the divine Shakti is an aspect of that creative-executive-manifestive operation here. It implies Savitri’s birth.