UNIVERSAL AND PARTICULAR

Universality is the Universal aspect of Brahmān, the Absolute, or the Cosmic Self. Particularity is the individual Self, an aspect of the Cosmic Self. They are one in continuum mode as Universal-Particular.

The universal is the infinity of infinitude. It is attributeless, descriptionless, comprehensionless, and beyond the reach of the finite senses. It is something to which nothing can be ascribed. It is Absolute in reality, existence, knowledge, and truth. It goes beyond all ascriptions and attributes. If it were to be described as infinite, that would exclude from it whatever is finite, but the universal is the only reality, and everything we apprehend through our senses is nothing else but this mind. Even to think of it in terms of existence or non-existence is to misapprehend it entirely. The universal is cosmic consciousness. Cosmic consciousness is universal. Individual ego as “I” conception functions as a shell or cover of ignorance, separating consciousness of the Self to realise its oneness as in the continuum of Universal-Particular. Through its misadventures, "I-ness" comes to identify with the "ego," or Ahamkara. This mistaken connection of oneself with the body, mind, and cognitive sensory systems gives rise to "I-ness." Swami Sivananda claims that there are three flaws in this misidentification: avarana, or veil; vikshepa, or tossing; and mala, or impurity. Karma Yoga is a technique that purges the mind of impurities through selfless service. Worship, upasana, japa, and dedication should drive out mental tossing. The practice of Jñana Yoga, which includes studying Vedic literature, inquiring, self-analysis, serving the Guru (teacher), and deep meditation, should tear down the veil. Self-realisation is only feasible at that point. In any manner, the particularity of particular is to become one with the universality of the Universal,

According to the sage philosopher Swami Krishnananda, the mind as subtle embodied aspect of the particular can think only in four ways: in terms of quantity, in terms of quality, in terms of relation, and in terms of a condition or mode. Quantity, quality, relation and modality—these are the four types of crucibles into which our mind is cast, and no one can think of anything except in terms of quantity, quality, relation and mode. Because of this helplessness that the mind feels on account of being cast into this crucible, it cannot conceive universality. The Universal is not a quantity, it is not a quality, it is not a relation, and it is not a condition, so how can we think of God as Universal Being? Only the Self as particular, in a state of its own consciousness based on detachment, equanimity, and forbearance, irrespective of its embodied state, can meditate on the universal to realise its true identity as Sat-Chit-Anand (Existence-Consciousness-Bliss).

1.      Outline

The Universal is Brahmān, or the Cosmic Self, and the particulars are Its extension as Self in the individual, no other than the Light of Brahmān, shining steady and quiescent like a lamp in a windless place. Both are one, non-dual, indivisible, imperishable, and infinity, and are not subject to any limited adjuncts of time-space-causation. Nothing can be stretched beyond its indivisibility, imperishability, and infinity. It has its own conditionality, cause, and sustenance. It is Sat-Chit-Anand (Existence-Consciousness-Bliss), or It is all Existence-Reality; all consciousness, knowledge and nothing more can be known, or aware of; and Bliss infinity, without any decay or loss.

Truth, Reality, or Existence that cannot be transcended beyond is called Absolute Truth, or Absolute Reality, or Absolute Existence. It is so called because it is non-relative, non-conditional, non-perishable, non-limited, or non-finite. It is not related to anything else; it is non-relative. Everything is from it, and it is not from anything. All particulars derive their origin, sustenance, and assimilation from the Universal. They manifest in embodied form at the time of their reincarnation and remain unmanifest before and after. This has been verily proclaimed by the Srimad Bhagavad Gita (2.28):

avyaktādīni bhūtāni vyakta-madhyāni bhārata

avyakta-nidhanānyeva tatra kā paridevanā

All created beings are unmanifest before birth, manifest in life, and again unmanifest on death. So why grieve?

The self, or jeevatma, the embodied soul, is constantly striving for perfection in its march towards the Universal. The Srimad Bhagavad Gita says just as the embodied soul continuously passes from childhood to youth to old age, similarly, at the time of death, the soul passes into another body. The wise are not deluded by this. And yet, despite the continual change of the body, we perceive that we are the same person. That is because we are not the material body, but the spiritual soul seated within.

2. Scriptures

The scriptures are quite emphatic in their assertion that this Self as particular and Brahmān, or Cosmic Self, as universal, the one Reality, are one. Sākshi is the witness, and the consciousness is known as caitanya. It transcends attachment, participation, location, time, causation, experience, and understanding of the universe. The Self is an impartial observer and has awareness of all that has occurred, is occurring, and will occur in terms of cognition, action, and deed. According to Swami Sivananda, the scriptures make it very clear that the particular is basically the all-pervading eternal soul. It identifies with the five illusory Koshas, or sheaths, Annamaya (physical sheath), Pranamaya (physiological or energy sheath), Manomaya (psychological or mind sheath), Vijnanamaya (wisdom sheath), and Ānandamaya (bliss sheath), due to its ignorance and delusions. He feels that he is vulnerable to these changes as well. He views his physical form, the Annamaya Kosha, as his identity, and believes that when the physical form is destroyed, he is also destroyed. It thinks itself to be black. It connects to its ties, possessions, wealth, etc., for the purpose of ignorance (Avidya) and believes it has them completely. It regards itself as a student, a householder, an ascetic, and so on. The human body is composed of five parts. It is not at all like the real me. A person is bound to samsāra (birth and death) by ignorance since ignorance is predicated on false ideas of "I" and "mine." A self-conscious being perceives the world in all its details without making any distinctions; he thinks without questioning, feels without asking, talks without speaking, hears without hearing, smells without smelling, and knows without knowing. The realm of Brahmān is this total unity and oneness, without a second. It is the absence of an alternative. This is the ultimate goal of life, the greatest treasure, and the source of all joy.

The Chandogya Upanishad's Sarvam Khalvidam Brahmā thrusts the relationship between particular and universal consciousness. Insofar as it arises, abides, and absorbs in Brahmān, all of this is in fact Brahmān; one ought to ponder it serenely. Since volition is truly what makes a human, one should exercise volition. As one is in this world, they remain in it until they leave it.

The Taittiriya Upanishad, according to Swami Krishnananda, has defined Universal, or Brahmān, the Absolute, as satyaṁ jñānam anantaṁ. Truth, knowledge, and infinity are Brahmān. Brahmān is Ultimate Truth and can never be particular or changeable. Perishability is the character of untruth. Relativity is the character of untruth. Externality and objectivity are the characters of untruth. Truth is all-pervading, self-luminous, non-relative, and absolute, and because of its being the Universal Reality, it is also conscious; and because it is conscious of the universality of its being, it is also freedom. Because of the freedom, which is the nature of the true Self, which is all-pervading, it is Bliss, Ananda. Only when we are free will we be happy. The greater the freedom, the greater the joy that we will feel. Ultimate freedom is only in the experience of direct, universal Selfhood. It is in that state that we have the immensity of the experience of eternal Bliss. This is the characteristic of Brahmān: astīha brahmā-lakṣaṇam.

The Srimad Bhagavad Gita (BG: 8.9-10) mentions that

 kaviṁ purāṇam anuśhāsitāram

aṇor aṇīyānsam anusmared yaḥ

sarvasya dhātāram achintya-rūpam

āditya-varṇaṁ tamasaḥ parastāt

prayāṇa-kāle manasāchalena

bhaktyā yukto yoga-balena chaiva

bhruvor madhye prāṇam āveśhya samyak

sa taṁ paraṁ puruṣham upaiti divyam

 God is Omniscient, the most ancient One, the Controller, subtler than the subtlest, the Support of all, and the possessor of an inconceivable divine form; He is brighter than the sun, and beyond all darkness of ignorance. One who at the time of death, with unmoving mind attained by the practice of Yoga, fixes the prāṇ (life-airs) between the eyebrows, and steadily remembers the Divine Lord with great devotion, certainly attains Him.The self, or jeevatma, the embodied soul, is constantly striving for perfection in its march towards the Universal. The Srimad Bhagavad Gita says just as the embodied soul continuously passes from childhood to youth to old age, similarly, at the time of death, the soul passes into another body. The wise are not deluded by this. And yet, despite the continual change of the body, we perceive that we are the same person. That is because we are not the material body, but the spiritual soul seated within.

 3. Remarks

 A feature of universality is self-transcendence. We try to imbibe the values of life via self-control and self-realisation. Whenever we look up to or demand things that are superior to us. However, if we maintain this kind of perspective in our work, work becomes religion as well; if we believe in a reality that transcends human society and individual self-ego, and if we carry out our responsibilities not as a mandate from without but as an impulsion from our own spirit for the purpose of the regeneration of our own spiritual nature, as well as a help given for a similar uplift of people around us.

According to the Srimad Bhagavatam (ŚB 6.1.11), attempting to combat one action with another will not uproot one's wants unless one is liberated from the mode of ignorance. Therefore, even if someone appears devout on the outside, they will definitely act impiously. Hence, attaining enlightenment in perfect knowledge, or Vedānta, by which one realises the Ultimate Absolute Truth, constitutes true redemption.

The Brihadāraṇyaka Upaniṣhad commences with the description of a symbolic cosmic meditation, the famous Aśvamedha Sacrifice, renowned in the Vedas and the Brāhmaṇas. The legendary Aśvamedha Sacrifice, which is well-known in the Vedas and the Brāhman̫a, is described as a symbolic cosmic meditation in the First Chapter of the Bṛhadāraṇyaka Upanishad. Here is a nice symbolism that we can use to meditate on the universe as the sacrifice itself. This idea is explained in the Puruṣha-Sūkta and a few other Vedic hymns, where God views creation as a sacrifice on His part, a kind of self-alienation whereby He has taken on the form of "the other."This is the reflection at the start of the Upanisſhad, where the creative process is seen as a significant sacrifice made by God. The Aśvamedha Sacrifice is a ritualistic deed based on the Brāhmaṇa section of the Vedas; nonetheless, the Upanishad transforms all exterior activities into introspective contemplations. By comparing the universe to a horse and the limbs and bodily structure of the horse to the various structural patterns of the universe, the Aśvamedha Sacrifice is thus understood here as a symbol for cosmic meditation. It also explores how we can mentally perform the sacrifice and conceive sacrifice as, ultimately, a contemplation of the universal harmony of things rather than lay too much emphasis on the external performance of it by means of physical objects and oblations, etc. in a literal sacrifice.

-Asutosh Satpathy