Asiddhatva

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. 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 no asiddhatva. 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. According to Jainism, the audayika-bhava has 21 bheda or sub-species beginning with asiddhatva which is the state of unholiness, the lacking of spiritual perfection.

Ashtadhyayi reveals that Pāṇini formulates his rules of grammar in view of a samanya or 'general', visesa or 'particular' and sesa 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 an apavada 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 by a bhiranga or the externally conditioned rule by antaranga 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).

Panini has used the word - asiddha, three times, that is, in Sutras 6.1.86, 6.4.22 and 8.2.1; in Sutra 6.4.22 he uses the suffix vat derived from the term vati meaning – 'as if', which indicates that simultaneous taking effect of rules in Abhiya 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 phrase purvatrasiddham of Sutra 8.2.1 tells us that the rules in tripadi can be used in a certain order only as found in Ashtadhyayi, therefore, asiddha determines in what order rules are to be applied.

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