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94
Law of Karma
The Absolute is the total reality. It is the totality of the infinite deities, Gods or powers. God is the power which creates this universe, sustain; it, evolves it and destroys it. Even this world is one of the definite minifestations of the Absolute. God, whom the worshippers worship is not mere appearance of the Absolute.
The Absolute is transcendental reality. It transcends its finice and also its infinite expressions. The category of transcendence and immanence is not really applicable to the Absolute. Immanence commonly implies that one reality is existent in another reality. But as the Absolute is the totality of the reality, there can be no others to it. This world is actualising one of the possibilities of the Absolute. Infinite possibilities of the Absolute cannot be actualised in this world process. Therefore, another power, God will be projected from the Absolute for the realisation of its unrealised possibilities which remains unmanifested in this finite universe.
Radhakrishnan called the Absolute the whole of perfection. Everything else is imperfect. There may be degrees of perfection as Bradley says but Absolute is the wholly perfect reality. There is no question of degree in it. It is due to this reason that Radhakrishnan asserts that the Absolute is beyond all these categories. Though this universe is the expression of the Absolute, we cannot reduce the Absolute to the titality of the nature. Here we may trace that Radhakrishnan's conception of ultimate reality is not pantheistic in character, but it keeps on swinging in between Pantheism and Theism.
Now, one may raise a question; if the Absolute is the only truth, how does the world come into existence ? Radhakrishnan says, “The world comes to be in and through the act of self-assertion by the divine self, the assertion being of the form I am'. But the inoment the 'I' is affirmed the infinitude of non-being makes its appearance and confronts the l'. At this stage we have God and the world facing cach other. But the alienation between the two has to be overcome, the not-I has to return to the I. The I in the process of return becomes a Me. And when the created and the creator coincide God lapses into the Absolute."'8 But, if it is asked, why does
