Verse 3.1.35

Sanskrit text, Unicode transliteration and English translation of verse 3.1.35:

प्राप्तक्रमा विशेषेषु क्रिया सैवाभिधीयते ।
क्रमरूपस्य संहारे तत्सत्त्वमिति कथ्यते ॥ ३५ ॥

prāptakramā viśeṣeṣu kriyā saivābhidhīyate |
kramarūpasya saṃhāre tatsattvamiti kathyate || 35 ||

35. It is this universal, (namely, Being) which is called ‘action’ when it assumes sequence in the details. When the form having sequence is destroyed, it is just called substance (sattvam).

Commentary

[In all things, there is the comprehensive universal called ‘Being’. What is called ‘action’ and what is called ‘substance’ (sattva)—both these are only transformations of Being (sattā). A verb expresses this sattā as a process, something which has parts arranged in a sequence and which depends upon accessories endowed with movement for its accomplishment. Every verb expresses a process of this kind. Even though these processes differ from one another, they are all processes. The fact of being a process is their common feature. This is the universal of action which is a vivarta, an unreal manifestation of sattā or Being. This is the meaning of all roots. When a process of this type is not understood from a root, when the inner sequence which is the essence of a process is not understood, what we understand is called sattva, substance or thing, which is also a transformation of Being. This is also called dravya. Action is sādhya and sattva is siddha, and they are the two unreal manifestations (vivarta) of Brahman. To say that all words convey Being is equal to saying that all words convey the universal (jāti) because Being is the greatest of all the universals and it is identical with Brahman. Thus according to the view that all words convey the universal (the jātipakṣa), they really convey Brahman. According to the other view also, namely, that all words denote dravya, they denote the same thing, namely, Brahman, because it is going to be explained that what is called dravya is also Brahman. Jāti and dravya are only two ways of understanding Brahman. When if is thought of as the persisting feature in everything, it is called jāti. When it is thought of as a finished thing, it is called dravya. Thus both the views really stand for the same view, namely, that all words denote Brahman.

All this has been said according to Brahmadarśana. But Vyākaraṇa, as a śāstra, is not particularly attached to any system of philosophy. It is sarvapārṣada, it is common to all schools. Therefore, points of Grammar are sometimes sought to be explained by reference to other systems also].

The author now states that, according to the author of the Nirukta also, all actions are unreal manifestations of Being.