Verse 5.32 - Contradictory attributes explained

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 5.32:

अर्पितानर्पितसिद्धेः ॥ ५.३२ ॥

arpitānarpitasiddheḥ || 5.32 ||

The seemingly contradictory attributes (dharma) are established from the points of view, whether primary (arpita) or secondary (anarpita). (32)

Hindi Anvayarth:

अन्वयार्थ: [अर्पितानर्पितसिद्धेः] प्रधानता और गौणता से पदार्थों की सिद्धि होती है।

Anvayartha: [arpitanarpitasiddheh] pradhanata aura gaunata se padarthom ki siddhi hoti hai |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

The substance has infinite attributes (dharma). The particular attribute (dharma) under consideration and, therefore, primary (mukhya) as per the need of expression, is called ‘arpita’ or ‘upanīta’. The other attributes (dharma), not under consideration and, therefore, secondary (gauṇa) as per the need of expression, are called ‘anarpita’. This means that though other attributes are present in the substance but since, at that particular time, are not under consideration, these are secondary attributes. Thus, depending on the point of view, contradictory attributes are established in a single substance. For instance, there is no contradiction in the same person Devadatta being a father, a son, a brother, a nephew, and so on. In each case, the point of view is different. From the point of view of his son he is a father, and from the point of view of his father he is a son. Similarly with regard to his other designations. In the same manner, from the point of view of its general (sāmānya) qualities, the substance (dravya) is permanent (nitya). From the point of its specific (viśeṣa) qualities –the modes –the substance (dravya) is impermanent (anitya). Hence there is no contradiction. These two, the general (sāmānya) and the specific (viśeṣa), are the two points of view that reconcile apparent contradictions and make possible worldly intercourse.