Dear Bryan,
Thanks for the explanation. So from CPED,
*jānāti* /ñā/ + nā knows; finds out; to be aware.
and
pajānāti pa +ñā + nā knows clearly.
and finally
sampajānāti means "to know perfectly"

One of the monks I asked said Ajaan Geoff translates pajanati as
discernment and sampajanakari as making yourself fully alert. The key is
in the "kari," "making" in that it requires more effort, is more active,
than pajanati, which would be more purely observational.

All of these comments do help somewhat in differentiating how the
"walking/sitting/lying/standing" is to practiced under the two
categories, yet it still doesn't give me a clear picture of exactly how
it should be practiced, other than the general idea that under
"sampajānati kari" it's is a little "deeper".

Metta,
Frank

On 3/13/2012 6:38 AM, Bryan Levman wrote:
>
> 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@... <mailto:fcckuan%40gmail.com>>
> To: Pali@yahoogroups.com <mailto:Pali%40yahoogroups.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]
>
>



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