# Manobhāvanīyā : different translations **URL:** \ **Category:** Pali studies\ **Created:** [December 16, 2023, 3:25am UTC](https://classicaltheravada.org/t/manobhavaniya-different-translations/1016 "2023-12-16T03:25:17Z")\ **Posts on this page:** 3\ **Page:** 1
**Author:** ![RobertK](https://classicaltheravada.org/user_avatar/classicaltheravada.org/robertk/32/1498_2.png) [@RobertK](https://classicaltheravada.org/u/RobertK)\ **Post date:** [December 16, 2023, 3:25am UTC](https://classicaltheravada.org/t/manobhavaniya-different-translations/1016/1 "2023-12-16T03:25:17Z")
Dear @Giuliano, Much enjoying reading your translation of the Nakulapitāsutta. Just a point on your note 12. (page 84). > 12 **Manobhāvanīyā:** it is probably a wordplay wherein two possible meanings are referred to. It is usually > an appellative for prominent bhikkhus, and appears rarely in the Sutta Piṭaka, like in the > Anāthapiṇḍikovādasutta of the Majjhima Nikāya (CST4 III.387, PTS III.261), where it is translated as > “worthy of esteem” (Ñāṇamoli-Bodhi 2001: 1112). Walshe (1987: 385) translates its occurrence in the > Dīgha Nikāya (CST4 III.49, PTS III.36) with “meditating”. Woodward, translating the identical phrasing in > the Aṅguttara Nikāya (CST4 X.93, PTS V.185), relies on the commentaries and renders manobhāvanīyā > with “who makes the mind to grow” (1972: 127). Likewise, Hare renders the reiterated occurrences of > manobhāvanīya bhikkhu in A CST4 VI.27-28 (PTS III.317-322) with “a monk who is a student of mind” or > “a monk who has made a study of mind” (Hare 1973: 225-227; the footnote 1 at p. 225, reporting the > twofold commentary’s explanations, offers as an alternative translation “worshipful”). In translating the > occurrence of the compound in the Nakulapitāsutta itself, Bhikkhu Bodhi rejects these interpretations > and categorically excludes the meaning of cultivating the mind, i.e. meditating: “Manobhāvanīyā, used > in apposition to bhikkhū, has often been misinterpreted by translators to mean ‘with developed mind.’ > However, the expression is a gerundive meaning literally ‘who should be brought to mind’, i.e., who are > worthy of esteem” (Bodhi 2000: 1043, n.2). On the other hand, the Saddanīti accepts both meanings, > the one of paying respect, caring, and in alternative the one of cultivating, developing the mind (Sadd > 1556, pp. 555-556) where you cited Bodhi _"In translating the_ _\> occurrence of the compound in the Nakulapitāsutta itself, Bhikkhu Bodhi rejects these interpretations_ _\> and categorically excludes the meaning of cultivating the mind, i.e. meditating: “Manobhāvanīyā, used_ _\> in apposition to bhikkhū, has often been misinterpreted by translators to mean ‘with developed mind.’_ _\> However, the expression is a gerundive meaning literally ‘who should be brought to mind’, i.e., who are_ _\> **worthy of esteem** (Bodhi 2000: 1043, n.2)_" You omitted the final part of that sentence where he adds _“because the mind (citta) **grows in wholesome qualities** whenever they are seen.”_ So I think ven. Bodhi did include both of the meanings ascribed by the Commentary. He could have been clearer about the two meanings though rather than simpply rejecting some other translations which only give one side… It is much clearer now you listed all these variations. ---
**Author:** ![Giuliano](https://classicaltheravada.org/user_avatar/classicaltheravada.org/giuliano/32/947_2.png) [@Giuliano](https://classicaltheravada.org/u/Giuliano)\ **Post date:** [December 16, 2023, 8:04am UTC](https://classicaltheravada.org/t/manobhavaniya-different-translations/1016/2 "2023-12-16T08:04:14Z")
Dear Robert, First of all, thank you very much for reading my paper with such meticulous attention. About the note, the sentence I quoted from Bhikkhu Bodhi’s note is complete: the part “because the mind (citta) grows in wholesome qualities whenever they are seen” is not in that sentence, but in the translation of the commentary, just below. If I remember correctly, I think that my point was that although B. Bodhi is well aware of the meanings given in the commentaries, he accepts only one interpretation. I should have avoided that “categorically”, as now I find his point more nuanced (thanks to your remarks). I will reflect more on this. Let me take the occasion to express my appreciation for this website, which is absolutely a gold mine. mettacittena, Giuliano ---
**Author:** ![RobertK](https://classicaltheravada.org/user_avatar/classicaltheravada.org/robertk/32/1498_2.png) [@RobertK](https://classicaltheravada.org/u/RobertK)\ **Post date:** [December 16, 2023, 8:38am UTC](https://classicaltheravada.org/t/manobhavaniya-different-translations/1016/3 "2023-12-16T08:38:02Z")
> [@Giuliano](#): > > About the note, the sentence I quoted from Bhikkhu Bodhi’s note is complete: the part “because the mind (citta) grows in wholesome qualities whenever they are seen” is not in that sentence, but in the translation of the commentary, just below. My apologies! yes, it is actually just after that sentence. Here is the full quote. > Bodhi: Manobhāvanīyā, used in apposition to bhikkhū, has often been misinterpreted by translators to mean “with developed mind.” However, the expression is a gerundive meaning literally “who should be brought to mind,” i.e., who are worthy of esteem. Spk: “Those great elders such as Sāriputta and Moggallāna are called ‘worthy of esteem’ (‘ to be brought to mind’) because the mind (citta) grows in wholesome qualities whenever they are seen.”” Thank you for the kind comments. I am looking forward to more of your posts on other topics!