Particularity (visesa) is the extreme opposite of the universal (samanya).

Particularity (visesa) is the extreme opposite of the universal (samanya). By particularity we are to understand the unique individuality of substances which have no parts and are, therefore atoms of earth, water, light and air.

How are we to distinguish one mind or soul from another? How again is one atom of water distinguished from another atom of water? That they are different from one another must be admitted by us.

Yet we cannot explain it by the difference of their parts, because they have no parts at all. On the other hand, they are similar in other respects.

So we have to admit some peculiarity or unique character whereby they are distinguished from one another. The category of visesa stands for this peculiar character of the otherwise indistinguishable substances.

As subsisting in the eternal substances, visesas are themselves eternal (nitya). We should not suppose that visesa pertains to the ordinary things of the world like pots, chairs and tables. It does not belong to anything made up of parts.

Things which are made up of parts, i.e. composite wholes, are easily distinguishable by the differences of their parts. So we do not require any category like visesa to explain their distinction.

It is only when we come to the ultimate differences of the partless eternal substances that we have to admit certain original or underived peculiarities called visesas.

There are innumerable particularities, since the individuals in whom they subsist are innumerable. While the individuals are distinguished by their particularities, the latter are distinguished by themselves (svatah).

Hence particularities are so many ultimates in the analysis and explanation of the differences of things. There cannot be any perception of them; like atoms, they are supersensible entities.