Even as Aswapati approaches the supreme Creatrix with the issue of this mortal creation, he appeals to her to incarnate, essentially, in the “white passion of her force”, that she, the Omnipotent, should pack with eternal might one human hour, that she should girdle movements and moments of the mortal’s will with the power of God. In response to the prayer she shall come with the “conqueror’s sword”. That is the aspect of conquest. But in that conquest, in the “Death’s tremendous hour”, she shall, more importantly, sow the seed of immortality in the mortal soil. Perhaps the greater part of the “world’s desire” Aswapati was carrying to her lies in this second aspect, of ushering in the new creation sans death on earth, this mŗtyuloka.

Aswapati has already established the new creation in the House of the Spirit and it is that which must be brought down on earth. But who is going to do it if it is not the Mother of all Godheads? It is to her, to Aditi, the Mother of the Gods, the Infinite Mother, Supreme Prakriti, that he must offer his prayers.

About Aditi Sri Aurobindo writes: “In the ancient Indian system of thought being and consciousness were aspects of each other, and Aditi, infinite existence from whom the gods are born, described as the Mother with her seven names and seven seats (dhāmāni), is also conceived as the infinite consciousness, the Cow, the primal Light manifest in seven Radiances, sapta gāvah.” (The Secret of the Veda, p. 123)

In another context, the Rishi is crying for “the wealth of the Truth”: “Bhaga, the Enjoyer is to be called on by men because he has many riches and ordains perfectly all delights,—the thrice seven delights upheld by him in the being of his mother Aditi. It is by creating in us ‘the wide and vast force’, it is when the Divine as Bhaga, Pushan, Aditi, the infinite, the undivided puts on the radiances of the infinite consciousness like a robe and distributes without division all desirable boons that divine felicity comes to us in its fullness.” (p. 517)

The Rishi offers his prayers to Aditi during the day: “In the dawn I call to the divine Mother Infinite, in the mid-day when the sun is risen high, prātar devīm aditim johavīmi madhyadina uditā sūryasya.” (Rig Veda, 5.69.3)

Goutam Rahugaņa hymns Aditi as follows: “Aditi is heaven, Aditi is mid-region, Aditi is the Mother (Earth), Father and Son; she is all the gods, she is the five people; Aditi is all that is born and what is to be.” (1.89.10)

We have a glowing picture of the son of Aditi in The Secret of the Veda, pp. 475-78:

This supramental vastness is also the fundamental truth of being, satyam, out of which its active truth wells out naturally and without strife of effort into a perfect and faultless movement because there is upon those heights no division, no gulf between consciousness and force, no divorce of knowledge and will, no disharmonising of our being and its action; everything there is the ‘straight’ and there is no least possibility of crookedness. Therefore this supramental plane of vastness and true being is also Ritam, the true activity of things; it is a supreme truth of movement, action, manifestation, an infallible truth of will and heart and knowledge, a perfect truth of thought and word and emotion; it is the spontaneous Right, the free Law, the original divine order of things untouched by the falsehoods of the divided and separative consciousness. It is the vast divine and self-luminous synthesis born of a fundamental unity, of which our petty existence is only the poor, partial, broken and perverted cutting up and analysis. Such was the Sun of the Vedic worship, the paradise of light to which the Fathers aspired, the world, the body of Surya son of Aditi…

Aditi is the infinite Light of which the divine world is a formation and the gods, children of the infinite Light, born of her in the Ritam, manifested in that active truth of her movement guard it against Chaos and Ignorance. It is they who maintain the invincible workings of the Truth in the universe, they who build its worlds into an image of the Truth. They, bounteous givers, loose out upon man its floods variously imaged by the mystic poets as the sevenfold solar waters, the rain of heaven, the streams of the Truth, the seven mighty Ones of heaven, the waters that have knowledge, the floods that breaking through the control of Vritra the Coverer ascend and overflow the mind. They, seers and revealers, make the light of the Truth to arise on the darkened sky of his mentality, fill with its luminous and honey-sweet satisfactions the atmosphere of his vital existence, transform into its vastness and plenitude by the power of the Sun the earth of his physical being, create everywhere the divine Dawn…

Surya is the light of the Truth rising on the human consciousness in the wake of the divine Dawn whom he pursues as a lover follows after his beloved and he treads the paths she has traced for him. For Dawn the daughter of Heaven, the face or power of Aditi, is the constant opening out of the divine light upon the human being; she is the coming of the spiritual riches, a light, a power, a new birth, the pouring out of the golden treasure of heaven into his earthly existence. Surya means the illumined or the luminous, as also the illumined thinker is called sūri; but the root means, besides, to create or, more literally, to loose, release, speed forth,—for in the Indian idea creation is a loosing forth of what is held back, a manifestation of what is hidden in the infinite Existence. Luminous vision and luminous creation are the two functions of Surya. He is Surya the creator and he is Surya the revealing vision, the all-seer.

What does he create? First the worlds; for everything is created out of the burning light and truth of the infinite Being, loosed out of the body of Surya who is the light of His infinite self-vision, formed by Agni, the seer-will, the omniscient creative force and flaming omnipotence of that self-vision. Secondly, into the night of man's darkened consciousness this Father of things, this Seer of the truth manifests out of himself in place of the inauspicious and inferior creation, which he then looses away from us, the illimitable harmony of the divine worlds governed by the self-conscious supramental Truth and the living law of the manifested godhead. Still, the name Surya is seldom used when there is question of this creation; it is reserved for his passive aspects as the body of the infinite Light and the revelation. In his active power he is addressed by other names; then he is Savitri, from the same root as Surya, the Creator; or he is Twashtri the Fashioner of things; or he is Pushan, the Increaser,—appellations that are sometimes used as if identical with Surya, sometimes as if expressing other forms and even other personalities of this universal godhead. Savitri, again, manifests himself, especially in the formation of the Truth in man, through four great and active deities Mitra, Varuna, Bhaga and Aryaman, the Lords of pure Wideness, luminous Harmony, divine Enjoyment, exalted Power…

Whence then comes this falsehood, sin, death, suffering of our mortal existence? We are told that there are eight sons of the cosmic Aditi who are born from her body; by seven she moves to the gods, but the eighth son is Martanda, of the mortal creation, whom she casts away from her; with the seven she moves to the supreme life, the original age of the gods, but Martanda is brought back out of the Inconscient into which he had been cast to preside over mortal birth and death.

This Martanda or eighth Surya is the black or dark, the lost, the hidden sun. The Titans have taken and concealed him in their cavern of darkness and thence he must be released into splendour and freedom by the gods and seers through the power of the sacrifice. In less figurative language the mortal life is governed by an oppressed, a hidden, a disguised Truth…

The Vedic tradition speaks of twelve Adityas, twelve Suns; their names are: Dhata, Mitra, Aryama, Rudra, Varuna, Surya, Bhaga, Vivasvana, Pusha, Savita, Twashta, and Vishnu. In the Gita Sri Krishna says that among the Adityas he is Vishnu. Each one of these Suns or Adityas represents a certain quality and cosmic function. Thus Love and Light are represented by the Sun as Mitra. In the form of Bhaga he is the Lord of Enjoyment, as the Increaser, he becomes Pushan.

If the new creation founded by Aswapati in the House of the Spirit is to manifest upon earth, then these suns must be set ablaze in the material sky. The Mother of the Godheads holds the key in the dynamism of the twelve suns and it is that which can set into operation the process of the physical transformation.