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his Tattyārtha Sūtra, arpitānarpita siddheḥ, which means, as ungrapsed (unnoticed) aspect of an object is attested by the grasped (noticed) one'as translated by Nathmal Tatia in ‘That which is. Here Ācārya Umāsvāti has defined anekānta in a lucid manner. The Sarvārthasiddhi explains that, a particular attribute or mode of an object are bought in to light by the observer for a specific purpose, relegating the other attributes and modes to the background. Such attributes and modes are designated as "the grasped ones”, while the unspoken attributes and modes are mentioned as the "ungrasped ones”. So when a person speaks about eternal aspect (the substance) of an object, the non-eternal (the modes) is left unsaid and vice versa.
Pūjyapada Devanandī (5th and 7th centuries A.D.) in his commentary, Sarvārthasiddhi written on Tattvārtha Sūtra comments on this sūtra thus, as translated by S.A Jain, 'Substance is characterized by an infinite numbers of attributes. But for the sake of use or need, prominence is given to certain characteristics of a substance from one point of view and prominence is not given to other characteristics, as these are of no use or need at that time. Thus even the existing attributes are not expressed, as these are of secondary importance (anarpita).There is no contradiction in the same person named Devadatta, being a father, a son, a brother, a nephew as the points of view are different. For his son, he is father, and from the point of view of his father, he is son. Similarly, with regard to his other designation. In the same manner, as depicted in the canonical literature, Umāsvāti expressed his view in different terms of arpita and anarpita implying the same meaning of canons.
"That Which Is. English Translation of Tattvārtha Sūtra with the Combined
Commentaries of Umāsvāti. Pūjyapāda and Siddhasena Gani. America:
Collins Publications, 1994, 5.32, p. 136. ? Sarvārthasiddhi of Pūjyapāda. Ed. and trans. by Phoolchandra Shastri. Murtidevī Jain Granthamālā. Sanskrit Series-13. Delhi: Bhāratīya Jñānapītha, 13th edn. 2005, 5.32, p. 303.
