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paţthi, 'back', corresponds to Skt prstha. The final -T has been explained as arising from contamination with pitthT (Skt prsti) 'rib' (see Andersen, Pāli Glossary, s.v.). Ma, Ti and Tp throughout have pațghi, with -a- for -r-. Likewise T, except here (T also often has paţtha (+ prştha), for which, see * 35 (also W), 87 and 223). Bh varies: patthi here and in * 35, 216 and 223, but puţght in 313 and pittht in 87. The other MSS generally have puţthi (note, however, that S has paţthi here). The -u- for -r- is due to the influence of the preceding labial. It should be noted that pattht (or puţthi) is often found rhyming with pa- as well as with pu-: *11 paiņo patthin putte, 35 paţthin palfvesi, 87 patthipulauggamo, 216 patthie (c), pulaubbhee (d), 313 paţthin p(h)usasu, and 676 padara pattht.
For drdha Ma, Ti, Tp and T have throughout didha. The other MSS usually have dadha (exceptions: didha in *11 B, 108 K, Y, P and 276 K, S, (x)). For the principle underlying the decision to adopt the forms of the South-Indian recensions here, namely pațghĩ and didha respectively, see above, p. 165. .
For didhamannudūmiae vi, see also 74. Var. VII 8 and Hem. IV 23 mention dūme- (actually they have dūma-, but the grammars quote all verbs as a-stems irrespective of their actual conjugation) as an Adeśa for Skt du- 'to burn, to afflict'. The verb occurs frequently in M. Pkt and also occasionally in the Panhāvāgaraņāim, a relatively late Amg. text. The most common glosses found in the available commentaries and Chāyās are du-, duḥkhay-, vyathay-, today- and tāpay-. The instances of the word show that the affliction brought about is both mental and physical. For the former meaning, see, for instance, Gāthās 792 (dūmesi maņaṁ) and 937 (dūmes i maha hiaaṁ) and Panhāvāgaraṇāin 2, 17 (hiyayaman adūmakain). A clear case of the latter meaning is found in Panhāvāgaranāiỉ 1,30, where the expression pahāradūmaņa occurs in a list of mutilations, such as aţthibhasjana, nās ābheya and chaviccheyaņa. Note, furthermore, Setubandha XIII 96 (riusūladūmio). In the same text, in V 24 (anuaṁpādūmiņana) and A 8 (saravian ādūmiānana), it seems to me an 'to distort, to disfigure'. It is also possible that dūmia in the latter two cases is in fact a corruption for dūsia (Skt dūşita).
These two sets of meanings refute the derivation, first suggested by Weber (Ed., p. 8) and later elaborated upon by Schwarzschild (1962:
