Sri Aurobindo has described them in great detail about the working of these four great goddesses or feminine powers of the Divine Mother. In simple words, the action of Maheswari develops in us spiritual intelligence, bringing clarity to understanding, opens doors to inspiration, revelation and intuition, opens us to wisdom, makes us wide and peaceful and compassionate.
Mahakali compels us to be sincere, courageous, frank and straightforward, giving to our aspiration a tremendous intensity and a passionate love for the Divine. She strips us bare of all defects and resistances that are hiding behind the facades and forces us to confront and then conquer them. It is through her that the force and strength needed for the Yoga develops in the aspirant.
Mahalakshmi fills the heart with charm and sweetness and a love that is beautiful and harmonious and happy. She develops in us the capacity of true love without the poison mixture of hate, anger, jealousy and bitterness.
Mahasaraswati comes last and perfects the working of the other three, ensuring that nothing is left out, nothing neglected, nothing unclean and crude. She develops in us the conscious eye that sees what the casual look misses. She develops the conscious hand and the skills needed to be an instrument of the Divine in whatever field of action the Divine Mother Wills.
Sri Aurobindo reveals in The Synthesis of Yoga.
‘The faith in the divine Shakti must be always at the back of our strength and when she becomes manifest, it must be or grow implicit and complete. There is nothing that is impossible to her who is the conscious Power and universal Goddess all-creative from eternity and armed with the Spirit’s omnipotence. All knowledge, all strengths, all triumph and victory, all skill and works are in her hands and they are full of the treasures of the Spirit and of all perfections and siddhis. She is Maheshwari, goddess of the supreme knowledge, and brings to us her vision for all kinds and widenesses of truth, her rectitude of the spiritual will, the calm and passion of her supramental largeness, her felicity of illumination: she is Mahakali, goddess of the supreme strength, and with her are all mights and spiritual force and severest austerity of tapas and swiftness to the battle and the victory and the laughter, the aṭṭahāsya, that makes light of defeat and death and the powers of the ignorance: she is Mahalakshmi, the goddess of the supreme love and delight, and her gifts are the spirit’s grace and the charm and beauty of the Ananda and protection and every divine and human blessing: she is Mahasaraswati, the goddess of divine skill and of the works of the Spirit, and hers is the Yoga that is skill in works, yogaḥ karmasu kauśalam, and the utilities of divine knowledge and the self-application of the spirit to life and the happiness of its harmonies. And in all her powers and forms she carries with her the supreme sense of the masteries of the eternal Ishwari, a rapid and divine capacity for all kinds of action that may be demanded from the instrument, oneness, a participating sympathy, a free identity, with all energies in all beings and therefore a spontaneous and fruitful harmony with all the divine will in the universe. The intimate feeling of her presence and her powers and the satisfied assent of all our being to her workings in and around it is the last perfection of faith in the Shakti.’
(Ref. https://incarnateword.in/cwsa/24/faith-and-shakti#p10)
Affectionately,
Alok Da
