Dear Frank,

In all cases the root verb is pajānāti which means to know or understand. With the prejfix sam- it expresses thoroughness, intensity or completeness (cf sam in Monier Williams), so that sampajānāti means "to know perfectly). I take it as simply a higher level of knowing than simply pajānāti, if such is possible.
All three words sampajaññā, sampajāna and sampajānakāri are from this verbal root (sam-pra-jñā in Sanskrit), however the last one has a suffix  -kārī added on which means "doing" or "making".

Also for your interest, the word pahitatta, in both these sections has an additional meaning of "abandoned self", as well as its usual meaning of "directed or resolute self". The word can be derived from either pra+dhā (Pāli padahati, to exert, or strive, past participle pahita)  or pa+hā/pa+hi (Pāli pajahati, past participle pahāta or pahīna; or pahiṇati (Skt. pahiṇoti), past participle pahita and equivalent in meaning to pa+hā) both meaning to abandon. because of the change of -dh- > -h- their past participles (pahita) coincide. The compound's dual meaning is especially clear in this context, as ye gehasitā sarasaṅkappā te pahīyanti  "any memories & resolves related to the household life are abandoned" and the same verb form (pahīyanti., which is the passive of pra + hā) is employed.


Metta, Bryan




________________________________
From: frank <fcckuan@...>
To: Pali@yahoogroups.com
Sent: Sunday, February 5, 2012 12:03:02 PM
Subject: [Pali] difference between pajānati and sampajānakārī in MN 119?


 
Dear Pāḷi friends,

In MN 119, mindfulness immersed in the body sutta, "walking, standing,
sitting, lying down" is covered twice. Once under the section of
postures with "pajānati", and again in the next section of
"sampajānakārī " . CPED defines

sampajañña nt. discrimination; comprehension.
sampajāna adj. thoughtful.
sampajānakārī 3 mindful.
(are all of those 3 words based on the same stem?)

and

pajānanā f. knowledge; understanding; discernment.
pajānāti pa +ñā + nā knows clearly.

So how are the differences to be understood, with respect to
"walking/standing/sitting/lying" in "pajānati" versus "sampajānakārī "?
My question on this is primarily motivated by how to fine tune
meditation and satipatthana practice.

Metta,
Frank

Excerpts from Thanissaro's english and burmese tipitaka follow:

"Furthermore, when walking, the monk discerns, 'I am walking.' When
standing, he discerns, 'I am standing.' When sitting, he discerns, 'I am
sitting.' When lying down, he discerns, 'I am lying down.' Or however
his body is disposed, that is how he discerns it. And as he remains thus
heedful, ardent, & resolute, any memories & resolves related to the
household life are abandoned, and with their abandoning his mind gathers
& settles inwardly, grows unified & centered. This is how a monk
develops mindfulness immersed in the body.

(postures)

‘‘Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti,
ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti,
sayāno vā ‘sayānomhī’ti pajānāti. Yathā yathā vā panassa kāyo paṇihito
hoti, tathā tathā naṃ pajānāti. Tassa evaṃ appamattassa ātāpino
pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ
pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti
samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

(fully alert)

"Furthermore, when going forward & returning, he makes himself fully
alert; when looking toward & looking away... when bending & extending
his limbs... when carrying his outer cloak, his upper robe & his bowl...
when eating, drinking, chewing, & savoring... when urinating &
defecating... when walking, standing, sitting, falling asleep, waking
up, talking, & remaining silent, he makes himself fully alert. And as he
remains thus heedful, ardent, & resolute, any memories & resolves
related to the household life are abandoned, and with their abandoning
his mind gathers & settles inwardly, grows unified & centered. This is
how a monk develops mindfulness immersed in the body.

(sampajāna)

‘‘Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī
hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite
sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite
pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī
hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī
hoti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā
sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati
sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu
kāyagatāsatiṃ bhāveti.




[Non-text portions of this message have been removed]