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Asiddhatva is a Sanskrit term which is derived from the word,Asiddha (Sanskrit:असिद्ध्), which means imperfect, incomplete, unaccomplished, unaffected, unproved, not existing or not having taken effect (as a rule or operation as taught in grammar) or not possessed of magic power.[1] This term refers to the state of imperfection, incompleteness, etc.; or to the state of being imperfect or incomplete etc.; but mainly implies not in existence (Jain usage) or non-existent or no order of taking effect (Sanskrit Grammar).
Asiddhatva, which means - the endless application of rules, occurs on account of conflict or when the question is of conflict, there is noasiddhatva.Asiddha means – not having taken effect with regard to the application of the other rules belonging to the same section. But,Patanjali states that rules which cause endless repetition of application cannot be there. Therefore, it is said that the application of a rule should certainly result in finality.[2] According toJainism, theaudayika-bhava has 21bheda or sub-species beginning withasiddhatva which is the state of unholiness, the lacking of spiritual perfection.[3]
Ashtadhyayi reveals thatPāṇini formulates his rules of grammar in view of asamanya or 'general',visesa or 'particular' andsesa or 'residual' relationship. A particular rule is said to carve out its domain of application from within the domain of its corresponding general rule by way of anapavada i.e. exception, to its related general rule. A rule is formulated to apply and it is never regarded as completely without the scope of its application. In case two rules simultaneously apply the rule subsequent in order blocks the prior rule; though there are some exceptions. Blocking of abahiranga or the externally conditioned rule byantaranga or the internally conditioned rule is permitted. But, since two entities can be replaced by each other the application of rules can be treated as suspended (asiddha).[4]
Panini has used the word -asiddha, three times, that is, inSutras 6.1.86, 6.4.22 and 8.2.1; inSutra 6.4.22 he uses the suffixvat derived from the termvati meaning – 'as if', which indicates that simultaneous taking effect of rules inAbhiya section is not permitted. Only when a rule has taken effect does it make sense to say that it is as if it had not taken effect. The phrasepurvatrasiddham ofSutra 8.2.1 tells us that the rules intripadi can be used in a certain order only as found in Ashtadhyayi, therefore,asiddha determines in what order rules are to be applied.[5]
Asiddhatva, which means - the endless application of rules, occurs on account of conflict or when the question is of conflict, there is noasiddhatva.Asiddha means – not having taken effect with regard to the application of the other rules belonging to the same section. But,Patanjali states that rules which cause endless repetition of application cannot be there. Therefore, it is said that the application of a rule should certainly result in finality.[6] In theAshtadhyayi of Panini thesutras are declaredasidddha in the following instances:
The concept ofasiddhatva has been used inAshtadhyayi
finds its application in theviddhisutras.[7] As a filter- technique it applies word internally in a pre-suffixal stem-suffix relation.Sutra 6.4.22 lays down the condition ofsamanasryatva having the same conditioning element forasiddhatva.[8] According to thesiddha- principle, all rules interact in a transparent way, whereas theasiddha-principle is a default principle which can be defeated at cost.[9]
Asutra or a rule is said to beasiddha in regard to another if, with respect to this latter, it is conceived of as not to exist. The forms to which asutra normally applies are as arise according tosutras which aresiddha i.e. the rules that can have an effect. The number of forms which fall under a rule depends on the relation tosutras which aresiddha. The opportunities for application of a rule to cases are determined by thesutras which areasiddha i.e. do not have an effect, by which the forms are added or excluded, that is, by theasiddhatva of the onesutra cases are added to the other or excluded from the other which aresiddha. By this method the right tracing of the cases that are to conform to a rule, is secured only if, whether bysutras which aresiddha or by suchasiddha, those substitutions which are desired or even not desired, are secured or prevented respectively.[10]
Sutra 6.4.22 which reads - असिद्धवदत्रभात् | (asiddhavadatrabhaat) is anadhikarasutra that defines the limits up to which it is valid as अभात् (a bhaat), in whichsutra the word अत्र (atra) means - in that domain or in the domain of the same conditioning element. The rules in theasiddhavat section apply in the same conditioning (linguistic) element. The wordasiddhavat is taken as a variant of the wordasiddha. The purpose of asiddha is to allow an operation conditioned by asthanin (item to be replaced) or prohibit an operation conditioned by a substitute.Asiddhatva has a blocking effect and also a feeding effect.[11]Asiddhatva invariably leads toAnavastha.
The Jain Philosophy extends the concept of Karman beyond the good and the bad and also beyond their resultant enjoyment or punishment. Each kind of karman works with a specified intensity, and there are eight mula-prakrtis (species) of karmans depending upon their prakrti, stithi, rasa and pradesas, viz. Jnanavarana-karmans which obscure knowledge, Darsanavarna-karmanas which obscure undifferentiated cognition, Vedaniya-karmans which produce the feeling of joy and grief, Mohaniya-karmans which obstruct belief and conduct, Ayus-karmans which determine duration of life, Nama-karmans which give various factors of individuality, Gotra-karmans which define family surroundings and Antaraya-karmans which hinder Jiva's capability of resolution and enjoyment, and their numerous uttara-prakrtis (sub-species).[12]
The Jain thinkers believe that the time during which thekarmans work and the intensity with which they manifest themselves is definite and that it is possible for allkarmans to increase or decrease their effects and also transform which transformation they callsamkarma. Different kinds ofkarman which can be related to one another also establish a relationship with theJiva (soul) and the states (bhava) produced in it by them. In theJiva there can manifest five states – theparinamika or the essential state, theaudayika or the state which is the consequence of the unhindered realisation ofkarmans, theaupasamika or the state produced by the suppression of thekarmans, theksayika or the state resulting from the annihilation of thekarmans and thekasayopasamika or the mixed state. Theaudayika-bhava has 21bheda or sub-species beginning withasiddhatva which is the state of unholiness, the lacking of spiritual perfection.[13]
In Jain terminologyasiddhatva refers to the unproved state and to the non-existent i.e. whose existence cannot be proved[14] or to the state of non-salvation.[15]Siddha is the soul who has attained the status of the supreme Soul by shedding all karmic matter associated with itself and then cease to interfere in the affairs of the universe.Asiddhatva leads toAnavastha which is adosha (defect) according toHemachandra.