The Enigma of this creation at once gets dissolved the moment Aswapati meets the supreme Goddess, one who stands supreme behind God the absolute Reality in tranquil as well as dynamic poise. But who is she, one standing supreme behind Him? Even while Aswapati retreated from mortal thought, and his being towered into pathless heights, Ganges-like a strong Descent leaped down on him, a Might, a Flame, a Beauty half-visible with deathless eyes, a violent Ecstasy, a dire Sweetness and, with that Descent, (Savitri, p. 81)

In a moment shorter than Death, longer than Time,

By a power more ruthless than Love, happier than Heaven

he was taken sovereignly into eternal arms, her arms of power. His spirit housed the Omniscient who knows things which cannot be known by mortal sight or thought, the Omnipotent who is indecipherable, the mystic Form that could contain in it the worlds. Aswapati knew who she was, the one ensuing from the Absolute, the Perfect, the Alone, from the primordial, the utter Non-Manifest, the positive Void supreme. He makes a total yogic surrender to her, the executive She whose concern is not only the transcendental manifestation, but also the Earth, the Mid-region, and Heaven,—Bhur, Bhuvar, Swar. In that sacrifice he is newborn, and his spirit and his soul, to be sure, even his body participate in its joy. She is the original transcendent Shakti of the Absolute, the Perfect, the Alone, Paratpara, the Unknowable, the Non-Manifest, Avyakta, and it is to her that Aswapati carries the world’s desire. One could know her by entering “into touch of oneness with the Conscious Force that upholds us and the universe.” Indeed, let us read The Mother:

Transcendent, the original supreme Shakti, she stands above the worlds and links the creation to the ever unmanifest mystery of the Supreme.—Universal, the cosmic Mahashakti, she creates all these beings and contains and enters, supports and conducts all these million processes and forces.—Individual, she embodies the power of these two vaster ways of her existence, makes them living and near to us and mediates between human personality and the divine Nature.

The one original transcendent Shakti, the Mother stands above all the worlds and bears in her eternal consciousness the Supreme Divine. Alone, she harbours the absolute Power and the ineffable Presence; containing or calling the Truths that have to be manifested, she brings them down from the Mystery in which they were hidden into the light of her infinite consciousness and gives them a form of force in her omnipotent power and her boundless life and a body in the universe. The Supreme is manifest in her for ever as the everlasting Sachchidananda, manifested through her in the worlds, as the one dual consciousness of Ishwara-Shakti and the dual principle of Purusha-Prakriti, embodied by her in the Worlds and the Planes and the Gods and their Energies and figured because of her as all that is in the known worlds and in unknown others. All is her play with the Supreme; all is her manifestation of the mysteries of the Eternal, the miracles of the Infinite. All is she, for all are parcel and portion of the divine Conscious-Force. Nothing can be here or elsewhere but what she decides and the Supreme sanctions; nothing can take shape except what she moved by the Supreme perceives and forms after casting into seed in her creating Ananda.

Nearer to us are the worlds of the supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process.

“Nothing can be here or elsewhere but what she decides and the Supreme sanctions.” Aswapati’s surrender is to her and he knows that she will do whatever has got to be done; for him, it is her concern to get the sanction from the Supreme. This is exactly what we have in Vyasa’s narrative of the Savitri legend.

Aswapati has done the eighteen-year tapasya and the Goddess Savitri is immensely pleased with his sacrifice and with his complete surrender to her. While granting him a boon, she tells him: “Fully aware of this intention of yours, O King, to have a son, did I speak long before to the great Father, God the Creator himself, to grant a child to you. And as ordained by the self-born Brahma, indeed by his gracious favour, soon you will have on earth an effulgent daughter, kanyā tejasvinī, O gentle-natured. You should not in the least utter anything against it; it is as bestowed by the Father-Creator that I tell it so, pleased that I am with you.” The boon comes with the sanction of the Supreme.

There is no explicit mention of the Sanction of the Supreme in Sri Aurobindo’s Savitri.