Asiddha: 20 definitions
Introduction:
Asiddha means something in Hinduism, Sanskrit, Jainism, Prakrit, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
In Hinduism
Vyakarana (Sanskrit grammar)
Source: Wikisource: A dictionary of Sanskrit grammarAsiddha (असिद्ध).—Invalid; of suspended validity for the time being: not functioning for the time being. The term is frequently used in Pāṇini's system of grammar in connection with rules or operations which are prevented, or held in suspense, in connection with their application in the process of the formation of a word. The term (असिद्ध (asiddha)) is also used in connection with rules that have applied or operations that have taken place, which are, in certain cases, made invalid or invisible as far as their effect is concerned and other rules are applied or other operations are allowed to take place, which ordinarily have been prevented by those rules which are made invalid had they not been invalidated. Pāṇini has laid down this invalidity on three different occasions (1) invalidity by the rule पूर्वत्रासिद्धम् (pūrvatrāsiddham) VIII.2.1. which makes a rule or operation in the second, third and fourth quarters of the eighth chapter of the Aṣṭādhyāyī invalid when any preceding rule is to be applied, (2) invalidity by the rule असिद्धवदत्राभात् (asiddhavadatrābhāt) which enjoins mutual invalidity in the case of operations prescribed in the Ābhīya section beginning with the rule असिद्धवत्राभात् (asiddhavatrābhāt) (VI. 4.22.) and going on upto the end of the Pāda (VI.4.175), (3) invalidity of the single substitute for two letters, that has already taken place, when ष् (ṣ) is to be substituted for स् (s), or the letter त् (t) is to be prefixed, cf. षत्वतुकोरसिद्धः (ṣatvatukorasiddhaḥ) (VI. 1.86). Although Pāṇini laid down the general rule that a subsequent rule or operation, in case of conflict, supersedes the preceding rule, in many cases it became necessary for him to set, that rule aside, which he did by means of the stratagem of invalidity given above. Subsequent grammarians found out a number of additional cases where it became necessary to supersede the subseguent rule which they did by laying down a dictum of invalidity similar to that of Pāṇini. The author of the Vārttikas, hence, laid down the doctrine that rules which are nitya or antaraṅga or apavāda, are stronger than, and hence supersede, the anitya, bahiraṅga and utsarga rules respectively. Later gram marians have laid down in general, the invalidity of the bahiraṅga rule when the antaraṅga rule occurs along with it or subsequent to it. For details see Vol. 7 of Vvyākaraṇa Mahābhāṣya(D. E. Society's edition) pages 217-220. See also Pari. Śek. Pari. 50.
Vyakarana (व्याकरण, vyākaraṇa) refers to Sanskrit grammar and represents one of the six additional sciences (vedanga) to be studied along with the Vedas. Vyakarana concerns itself with the rules of Sanskrit grammar and linguistic analysis in order to establish the correct context of words and sentences.
Shaktism (Shakta philosophy)
Source: Google Books: ManthanabhairavatantramAsiddha (असिद्ध) refers to “one who is not accomplished”, according to the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—Accordingly, while describing the signs of one who is not a Siddha: “He is excessively tall, bald, deformed, short, dwarfish, his nose is ugly or he has black teeth and is wrathful. Some of his limbs are missing and is deceitful, cripple and deformed, foolish, inauspicious, envious, deluded, badly behaved, and violent; without any teacher, he is devoid of the rites, he maligns the Krama without cause, he is not devoted to the Siddhas, he (always) suffers and is without wisdom. He is (always) ill and one should know that he is (always) attached (to worldly objects) and has no scripture. He has no energy and is dull and lazy. Ugly, he lives by cheating and, cruel, he is deluded, and devoid of (any) sense of reality. Such is the characteristic of one who is not accomplished (asiddha) in a past life”.
Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.
Shaivism (Shaiva philosophy)
Source: SOAS University of London: Protective Rites in the Netra TantraAsiddha (असिद्ध) refers to “imperfection”, according to the Netratantra of Kṣemarāja: a Śaiva text from the 9th century in which Śiva (Bhairava) teaches Pārvatī topics such as metaphysics, cosmology, and soteriology.—Accordingly, [verse 21.6-9ab]—“But, if [mantras consist of] the forms of Śakti, whose Śakti and of what kind? O Deva, what [does] Śakti cause, what is her purpose, and of what kind is she? If [mantras] do not possess Śakti, what is worshipped with Śakti? Independence cannot be accomplished by anyone without perfection (siddha). What is conquerable [by one who is] imperfect (asiddha)? [...]”.
Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.
In Jainism
Jain philosophy
Source: archive.org: Anekanta Jaya Pataka of Haribhadra SuriAsiddha (असिद्ध, “unproved”) refers to one of the three fallacies of a hetu, as occurring in the Anekāntajayapatākā-prakaraṇa, a Śvetāmbara Jain philosophical work written by Haribhadra Sūri.—[Cf. Vol. II, P. 56, l. 4]—Fallacies of a hetu are of three kinds asiddha (unproved), viruddha (contradictory) and anaikāntika (inconclusive). Of them the asiddha-hetu is one the existence of which is not ascertained. Viruddha-hetu is inseparably connected with the antithesis of sādhya (what is to be proved). Anaikāntika-hetu is found in pakṣa, sapakṣa and vipakṣa. For details see “Notes” (pp 135-136) on Nyāyakusumāñjali.
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General definition (in Jainism)
Source: The University of Sydney: A study of the Twelve ReflectionsAsiddha (असिद्ध) refers to “unaccomplished (desire)”, according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “Having come previously, merciless Yama kills in an instant the inhabitants of the world whose desired happiness is unfulfilled [and] whose undertaken desire is unaccomplished (asiddha-ārabdha-vāñchita)”.
Synonyms: Aprāpta .
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
Languages of India and abroad
Marathi-English dictionary
Source: DDSA: The Molesworth Marathi and English Dictionaryasiddha (असिद्ध).—a (S) Not existing or extant.
Source: DDSA: The Aryabhusan school dictionary, Marathi-Englishasiddha (असिद्ध).—a Not existing or extant.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionary
Source: DDSA: The practical Sanskrit-English dictionaryAsiddha (असिद्ध).—a.
1) Not accomplished.
2) Imperfect, incomplete.
3) Unproved.
4) Unripe, raw, uncooked.
5) Not derivable by inference.
6) (in grammar) noneffective; inoperative (as a rule), not effected; as good as not effected i. e. null and void (as the operation of such a rule) पूर्वत्रासिद्धम् (pūrvatrāsiddham) P.VIII.2.1.
-ddhaḥ A fallacious hetu; one of the five principal divisions of हेत्वाभास (hetvābhāsa) or fallacies. It is of three kinds:(1) आश्रयासिद्ध (āśrayāsiddha) where the existence of any such locality (āśraya) as that where the property is said to reside, is not established; as 'गगनारविन्दं सुरभि अरविन्दत्वात् (gaganāravindaṃ surabhi aravindatvāt)', (2) स्वरूपासिद्ध (svarūpāsiddha) where the nature (svarūpa) alleged does not really reside in the subject (pakṣa); as शब्दो गुणः चाक्षुषत्वात् (śabdo guṇaḥ cākṣuṣatvāt); and (3) व्याप्यत्वासिद्ध (vyāpyatvāsiddha) where the alleged invariableness of concomitance is not real (the sādhyatva not residing in sādhya); as पर्वतो वह्निमान् काञ्चनमयधूमात् (parvato vahnimān kāñcanamayadhūmāt).
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English DictionaryAsiddha (असिद्ध).—mfn.
(-ddhaḥ-ddhā-ddhaṃ) 1. Unripe. 2. Imperfect, incomplete. 3. Unaccomplished, uneffected. 4. Unproven. E. a neg. and siddha perfect.
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Āsiddha (आसिद्ध).—mfn.
(-ddhaḥ-ddhā-ddhaṃ) 1. Accomplished, effected. 2. Put under restraint: see āsedha. E. āṅ before ṣidh to go, &c. affix kta.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English DictionaryĀsiddha (आसिद्ध).—[adjective] arrested, prisoner.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus CatalogorumAsiddha (असिद्ध) as mentioned in Aufrecht’s Catalogus Catalogorum:—[nyāya] by Gadādhara. Oppert. Ii, 3583.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary1) Asiddha (असिद्ध):—[=a-siddha] mfn. imperfect, incomplete, [Nṛsiṃha-tāpanīya-upaniṣad] : unaccomplished, uneffected
2) [v.s. ...] unproved
3) [v.s. ...] (regarded as) not existing or (as) not having taken effect (as a rule or operation taught in grammar), [Pāṇini]
4) [v.s. ...] not possessed of magic power.
5) Āsiddha (आसिद्ध):—[=ā-siddha] [from ā-sidh] mfn. put under restraint, imprisoned [commentator or commentary] on [Yājñavalkya]
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary1) Asiddha (असिद्ध):—[a-siddha] (ddhaḥ-ddhā-ddhaṃ) a. Incomplete.
2) Āsiddha (आसिद्ध):—[ā-siddha] (ddhaḥ-ddhā-ddhaṃ) p. Accomplished; effected; restrained.
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)Asiddha (असिद्ध) in the Sanskrit language is related to the Prakrit word: Asiddha.
[Sanskrit to German]
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Hindi dictionary
Source: DDSA: A practical Hindi-English dictionaryAsiddha (असिद्ध):—(a) unproved; incomplete; unaccomplished; inoperative; hence ~[ddhi] (nf).
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Prakrit-English dictionary
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionaryAsiddha (असिद्ध) in the Prakrit language is related to the Sanskrit word: Asiddha.
Prakrit is an ancient language closely associated with both Pali and Sanskrit. Jain literature is often composed in this language or sub-dialects, such as the Agamas and their commentaries which are written in Ardhamagadhi and Maharashtri Prakrit. The earliest extant texts can be dated to as early as the 4th century BCE although core portions might be older.
Kannada-English dictionary
Source: Alar: Kannada-English corpusAsiddha (ಅಸಿದ್ಧ):—
1) [adjective] not ready.
2) [adjective] not made ready; not prepared.
3) [adjective] not accomplished.
4) [adjective] imperfect; incomplete.
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Asiddha (ಅಸಿದ್ಧ):—
1) [noun] a man not accomplished; he who is not a mystic.
2) [noun] (log.) conclusion not warranted by the premises; the fact that the nature, quality or feature alleged to a subject is not real, considered as a fallacy in argument.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Source: unoes: Nepali-English DictionaryAsiddha (असिद्ध):—adj. 1. unaccomplished; 2. not proven; invalid;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Starts with: Asiddha-paksha, Asiddhabhava, Asiddhahetu, Asiddhanta, Asiddhaparibhasha, Asiddhapurvapakshagranthabrihattika, Asiddhapurvapakshagranthabrihattippana, Asiddhapurvapakshagranthakroda, Asiddhapurvapakshagranthanugama, Asiddhapurvapakshagranthaprakasha, Asiddhapurvapakshagranthatika, Asiddhapurvapakshagranthavivecana, Asiddhartha, Asiddhasiddhantagrantha, Asiddhasiddhantagranthakroda, Asiddhasiddhantagranthanugama, Asiddhasiddhantagranthaprakasha, Asiddhasiddhantagranthavivecana, Asiddhata, Asiddhatva.
Ends with (+73): Acaraprasiddha, Ajanmasiddha, Ajatasiddha, Ajnanasiddha, Ajnasiddha, Alpasiddha, Amjanasiddha, Amoghasiddha, Anandasiddha, Anubhavasiddha, Anuktasiddha, Anumanasiddha, Anyathasiddha, Aprasiddha, Ardhasiddha, Arthasiddha, Ashastrasiddha, Ashrayasiddha, Ashtasiddha, Atiprasiddha.
Full-text (+51): Vyasiddha, Asiddhaparibhasha, Hetvabhasa, Asiddha-paksha, Bahirangaparibhasha, Svarartha, Ashrayasiddha, Asiddhatva, Asiddhanta, Asiddhartha, Bahirangalakshana, Visheshanasiddha, Shastrasiddhatva, Jatabahirangasiddhatva, Asedha, Viruddha, Anaikantika, Antarangaparibhasha, Arabdha, Anyathasiddha.
Relevant text
Search found 18 books and stories containing Asiddha, Āsiddha; (plurals include: Asiddhas, Āsiddhas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Anumana in Indian Philosophy (by Sangita Chakravarty)
(F). Fallacy (Hetvābhāsa) < [Chapter 2 - Treatment of Anumāna in Nyāya-Vaiśeṣika Philosophy]
(D). The Fallacy of Anumāna (in Mīmāṃsā-Vedānta Philosophy) < [Chapter 4 - Treatment of Anumāna in Mīmāṃsā-Vedānta Philosophy]
(C). Fallacies in Anumāna (in Sāṃkhya-Yoga Philosophy) < [Chapter 3 - Treatment of Anumāna in Sāṃkhya-Yoga Philosophy]
The validity of Anumana (inference) in Nyaya system (by Babu C. D)
Chapter 4.3.5 - Navya Nyaya (e): Five types of defective reasoning (hetvabhasa)
Chapter 3.7 - Fallacies of Inference
Chapter 4.2.4 - The Prakaranas (d): Nyayalilavati by Vallabhacarya
Vaisheshika-sutra with Commentary (by Nandalal Sinha)
Sūtra 2.2.29 (Above continued) < [Chapter 2 - Of the Five Bhūtas, Time, and Space]
Tattvartha Sutra (with commentary) (by Vijay K. Jain)
Verse 2.6 - Twenty-one kinds of audāyika-bhāva < [Chapter 2 - Category of the Living]
Chaitanya Bhagavata (by Bhumipati Dāsa)
Verse 3.6.92 < [Chapter 6 - The Glories of Śrī Nityānanda Prabhu]
Vakyapadiya of Bhartrihari (by K. A. Subramania Iyer)
Verse 2.286 < [Book 2 - Vākya-kāṇḍa]
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