Asiddhatva
Asiddhatva is a Sanskrit term which is derived from the word, "Asiddha" (), 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). Overview. "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. Panini’s principle of "asiddha". 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 "bahiranga" 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 "Sutra"s 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. Panini’s account of "Asiddhatva". "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. In the Ashtadhyayi of Panini the "sutra"s are declared "asidddha" in the following instances: The concept of "asiddhatva" has been used in Ashtadhyayi finds its application in the "viddhi" "sutra"s. As a filter- technique it applies word internally in a pre-suffixal stem-suffix relation. "Sutra" 6.4.22 lays down the condition of "samanasryatva" having the same conditioning element for "asiddhatva". According to the "siddha"- principle, all rules interact in a transparent way, whereas the "asiddha"-principle is a default principle which can be defeated at cost. Application of rules. A "sutra" or a rule is said  to be "asiddha" in regard to another if, with respect to this latter, it is conceived of as not to exist. The forms to which a "sutra" normally applies are as arise according to "sutra"s which are "siddha" i.e. the rules that can have an effect. The number of forms which fall under a rule depends on the relation to "sutra"s which are "siddha". The opportunities for application of a rule to cases are determined by the "sutra"s which are "asiddha" i.e. do not have an effect, by which the forms are added or excluded, that is, by the "asiddhatva  of the one sutra" cases are added to the other or excluded from the other which are "siddha". By this method the right tracing of the cases that are to conform to a rule, is secured only if, whether by "sutra"s which are "siddha" or by such "asiddha", those substitutions which are desired or even not desired, are secured or prevented respectively. "Sutra" 6.4.22 which reads - असिद्धवदत्रभात् | ("asiddhavadatrabhaat") is an "adhikara" "sutra" that defines the limits up to which it is valid as अभात् ("a bhaat"), in which "sutra" the word अत्र ("atra") means - in that domain or in  the domain of the same conditioning element. The rules in the "asiddhavat" section apply in the same conditioning (linguistic) element. The word "asiddhavat" is taken as a variant of the word "asiddha". The purpose of a "siddha" is to allow an operation conditioned by a "sthanin" (item to be replaced) or prohibit an operation conditioned by a substitute. "Asiddhatva" has a blocking effect and also a feeding effect. "Asiddhatva" invariably leads to "Anavastha". Jain Philosophy of Karman and "Asiddhatva". 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). The Jain thinkers believe  that the time during which the "karman"s work and the intensity with which they manifest themselves is definite and that it is possible for all "karman"s to increase or decrease their effects and also transform which transformation they call "samkarma". Different kinds of "karman" which can be related to one another also establish a relationship with the "Jiva" (soul) and the states ("bhava") produced in it by them. In the "Jiva" there can manifest five states – the "parinamika" or the essential state, the "audayika" or the state which is the consequence of the unhindered realisation of "karman"s, the "aupasamika" or  the state produced by the suppression of the "karman"s, the "ksayika" or the state resulting from the annihilation of the "karman"s and the "kasayopasamika" or the mixed state. The "audayika-bhava" has 21 "bheda" or sub-species beginning with "asiddhatva" which is the state of unholiness, the lacking of spiritual perfection. In Jain terminology "asiddhatva" refers to the unproved state and to the non-existent i.e. whose existence cannot be proved or to the state of non-salvation. "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 to Anavastha which is a "dosha" (defect) according to Hemachandra.