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possibilities is being translated into the world of space cond time. Even as the world is a definite manifestation of one specific possibility of the Absolute, God with whom the worshipper stands in personal relation is the very Absolute in the world context and is not a nere appearance of the Absolute."30
Radhakrishnan's views concerning interrelationship and destiny of tattvatraya will be clear by going through the following passages :
"God can only be a creative personality acting on an environment, which, though dependent on God, is not God. Though the acting of God is not forced on Him from without, still it is limited by the activities of human individuals. The personality of God is possible only with reference to a world with its imperfections and capacity for progress. In other words, the being of a personal God is dependent on the existence of a created order. God depends on creation even as creation depends on God."31
"At the beginning, God is merely the knower rith ideas and plans, which are realised at the end when the world becomes the express image of God. The difference between the beginnig and the end is analogous to the difference between the "I" and the "mc." The "me" becomes un adequate representation of the "T" at the end. All things move towards the creator. When the creator and the created coinside, God lapses into the Absolute. Being in a sense which both attracts and cludes our thought is the ideal goal of becoming. In attaining this goal, becoming fulfils its destiny and ceases to be."32
"God is the Absolute with reference to this possibility of which He is the source and creator. Yet at any moment God transcends the cosmic process with its whole contents of space and time. He transcends thic order of nature and History until His being is fully manifested. When that moment arises, the world beconies flesh and the whole world is saved and the historical process terminates. Until then, God is partly in potentia, partly in act. This view is not pantheistic for the cosmic process is not a complete manifestation of the Absolute." 3 3
So far we have tried to understand the Absolute and God from the point of view of tattvatraya. If tattvat raya is considered fron the point of view of the Absolute, then what Radhakrishnan has to say is the following:
"The question of immanence and transcendence does not arise with reference to the Absolute. For immanence implies the existence of an other in which the Absolute is immanent. But the Absolute represents the totality
