Hi Ole,
Thanks for the correction. My copy has the two words as separate so it looks like a noun in the accus. case and a verb (which of course it could be, except that it makes no sense).
In that case, sa~n~namessanti is probably a causative, i. e. Skt. sa.myamayati > future > sa.myamayisyanti simplified to > sa.myame.syanti > Pali sa.myamessanti > alternately written as sa~n~namessanti. (I notice in the PED they give sa~n~naametias a caus. form).
I find the nasals very confusing in the Prakrits.
In Pischel 282 he says that "y is assimilated to a nasal" and gives as an example -nya- which becomes -.n.na-, but in Ardha-Maagadhii becomes- nna- and in Maagadhii becomes -~n~na-. So is the sa~n~namessanti a Maagadhii or eastern form, do you think? -in which case, perhaps it's older than the Pali?
In the case of -my-, it is supposed to go to -mm-, also per Pischel (ibid). I assume the the anusvaara is being treated here not as an -m- but as a homorganic nasal to the palatal glide -y- ? (a –ɲ-)?
Thanks for your help,
Best, Bryan
________________________________
From: Ole Holten Pind <ohpind@...>
To: palistudy@yahoogroups.com
Sent: Wed, November 25, 2009 10:00:48 AM
Subject: Re: [palistudy] Dhp 37
Dear Jim and Bryan,
sa~n~namessanti is the form which is found in Fausbøll´s edition princeps
(1855). It is a not uncommon sandhi form of sa.myamessanti as sa.my
sometimes - not regularly - > ~n~n. If we compare the recorded forms to
Samskrit future of sam + the root yam we find in Whitney´s roots
sa.myami.syati, which in Pali would appear as sa.myamissati. However, 3.
plural sa~n~namessanti shows that /iss/ is lowered to /ess/, which is
frequent in the case of geminates in MI.
Ole Pind
----- Original Message -----
From: "Bryan Levman" <bryan.levman@ yahoo.com>
To: <palistudy@... ps.com>
Sent: Wednesday, November 25, 2009 4:16 AM
Subject: Re: [palistudy] Dhp 37
Hi Jim,
This verse gives us a fascinating picture of the early oral transmission and
the problems that developed with it.
A variant reading for sa.myamessanti is sa~n~namessanti which makes no sense
in the context ("they will go to consciousness" ?).
sa.myamessanti means "they will tame". Try saying the two together and you
will see that they are virtually identical phonologically, so onecan
understand, when the words were being written down two or three hundred
years after the Buddha's Parinirvaa.na, at least one scribe didn't
understand them and transcribed what he heard, but nevertheless he heard the
wrong thing.
In the Udaanavarga a variant for sa.myamessanti is damayi.syanti, which
means the same thing and sounds alike except for the first letter and the
lack of the anusvaara. We know from linguistics typologies that s- and d-
are closely related (they are both alveolars) and often d- (an alveolar
voiced stop) or t- (an alveolar unvoiced stop) changes into s- (an alveolar
fricative) - but not usually the other way around. This happens in Hebrew,
for example, where a ta is pronounced as a -t- or as a -s- interchangeably.
Brough talks about this (p. 94) for Gaandhaarii where the aspirated d (-dh-)
changes into an -s- (which he believes was pronounced as a [z]. Anyways,
this raises the intriguing possibility that the original word was indeed
damayi.syanti or damayissanti and the intial letter was pronounced as a
fricative (somewhere between the 'th-' in English "the" and the 'z-' in
"zoo" and mistakenly transcribed as an s- (as their is no voiced sibilant in
Prakrit or Sanskrit). Otherwise how can one account for the damayi.syanti?
It seems it had to be due to some kind of oral confusion
We may never know exactly what happened (there is still the anusvaara to
account for and the -may- vs. -my-), but the various transmissions and
variants give us some interesting glimpses into the problems of transmission
and translation,
Best Wishes, Bryan
Brough, John. 1962. The Gaandhaarii Dharmapada. Delhi: Motilal Banarsidass
Publishers.
____________ _________ _________ __
From: Jim Anderson <jimanderson_ on@... ca>
To: palistudy@... ps.com
Sent: Tue, November 24, 2009 10:03:18 AM
Subject: [palistudy] Dhp 37
Dhammapadaṃ, 3. Cittavaggo (Thought), Verse 37
dūraṅgamaṃ ekacaraṃ | asarīraṃ guhāsayaṃ ||
ye cittaṃ saṃyamessanti | mokkhanti mārabandhanā || 37 ||
1)
37. Those who bridle their mind which travels far, moves about alone,
is without a body, and hides in the chamber (of the heart), will be
free from the bonds of Mâra (the tempter).
-- Translation by F. Max Müller from The Dhammapada, p. 12,
Vol. X of The Sacred Books of the East, 1881
2)
37. Those who will restrain their thought, which travels far, alone,
incorporeal, lying in the cave (of the heart), will be freed from
Māra's fetter.
-- Translation by K.R. Norman from The Word of the Doctrine, p. 6,
The Pali Text Society, 2000
-- posted on the day of the First Quarter, Novermber 24, 2009
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