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JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12
A point of confusion is found between Digambara's vitatva and Svetāmbara's apariggahiyā gamaņe. Digambaras present five varieties of aticāras including vițatva. Whereas Svetāmbaras present apariggahiyā-gamaņe. Vitatva and apariggahiyā-gamaņe differ from each other. The meaning of vițatva lies in coquetry with the gesture of sex urge. Whether apariggahiyā-gamaņe means enjoying amorous sport with a woman not married yet. In ittariya pariggahiya-gamaņe Svetāmbaras include two different words itvarika and parigrhitā in two different meanings. In the same category aparigrhitā could be included as these three words are used to indicate three types of women hood. Itvarika should be itvarikā when it is referred to feminine sense as it happens to see in the following word parigrhitā. Then it would be ittariyāpariggahiyāgamaạe by euphonic combination. Out of this combined form we can derive apariggahiyā too. Then it remains needless to form another aticāra with the word apariggahiyā. There fore it semms that the sense of vițatva was omitted at the time of editing of Ardhamāgadhi literature and somehow another aticāra was managed to fill up the number of five there.
Aticāras of truth: parivāda, rahobhyāna, kūtalekhā kriyā, paisunya, nyasāpahāra etc. are considered by the Digambaras. sahasābbhakkhāņe, sadāramanta-bheye, mosavaese, kūdalekhākarañe etc. are considered by Svetāmbaras. Those which resemble with each other between Digambaras and Svetāmbaras are given bellow:
Digambara Rahobhyākhyāna kūțalekhā kriyā
Śvetāmbara rahassabbhakkhāņe kūçalehākaraņe
Parivāda means using slang words when criticizing others. Paisunya means to tell ones secret to others. Svetāmbara's sadāramanta-bheye is very close to paišunya. Nyasāpavāda or nyasāpahāra and mosavaese have to no resemblances with each other.
