Jeyya vs. Je.t.tha vs. Jeti

Firstly: many thanks to all who contributed on the "bya-" vs. "vya-"
controversy.  The account reported from K.R. Norman seems to me quite
appealing; conversely, I *DO NOT* accept that the transformation of an
initial consonant cluster (i.e., vya- into bya-) is comparable to the
permutation of a medial consonant (i.e., -va- into -bba-).  This is not
"normal sandhi", and it is more likely that there is some kind of
etymological/developmental explanation --i.e., without further information,
I would tend to favour the account reported from Norman.  For myself: I
think I have ignored this when I have seen it in the Burmese script, as the
Burmese "b" does resemble the "v" enough that I may have simply assumed I
was reading an error whenever I passed over "byakara.na".

A new question:
I noticed today that Narada Thera explains "Jeyya" as related to "Je.t.tha",
whereas my dicionary (and: innate sense) would instead explain Jeyya as a
form of Jeti (either a present participle of Jeti, or a passive
construction).

Specifically, Narada claims that "Jeyya" is the comparative (meaning
"Elder") whereas "Je.t.tha" is the superlative (i.e., praising someone as
very old).  It would seem to me that the meaning of Jeyya is instead rooted
in Jeti, and can figuratively suggest someone who is an accomplished elder
  --as with all the passive-voice constructions meaning "conquered", "fit to
be conquered", etc.

I would appreciate any opinions on this matter --as I would not take
revising Narada's text lightly (indeed, I may only insert a footnote,
without chaning the text).

E.M.


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