An Analysis of the Virtues of Parents in Buddhism: The Meaning and Nuances of 'Janaka-Janani' and 'Pita-Mata' in the Pali Canon and Commentaries (AI GENERATED)

Introduction: The Importance of Parental Virtues in Buddhism

Theravada Buddhism places great emphasis on gratitude and filial piety, especially towards one's parents, who are considered benefactors of great virtue. The teachings of the Buddha stress that dutifully caring for one's parents is an action that is praised by the wise in this world, and after death, leads to happiness in the heavens. The virtues of parents are not limited to merely giving life but also include the care, nurturing, and moral guidance they provide, which are crucial foundations for a child's life.

The concept of parental virtues in Buddhism extends beyond material repayment to a deep spiritual and moral dimension. Taking care of parents is considered one of the meritorious actions that generate immense good karma. The strong emphasis of Buddhism on the importance of parents' virtues and the duties of children is not just a personal teaching but a fundamental basis for building a structured and virtuous society. When individuals are grateful to those who gave them life and raised them, they are more likely to be grateful to their teachers, their nation, and the Triple Gem. This is a fundamental virtue necessary for peaceful coexistence. Cultivating this gratitude is therefore a key mechanism for preserving good values in society.

This report aims to analyze and present the teachings on the virtues of parents found in the Pali Canon and Pali commentaries. It will focus on distinguishing the meanings and nuances of the terms "Janaka-Janani" (birth-givers by blood) and "Pita-Mata" (caregivers by bond and tireless effort). The analysis will cover the differences, points of emphasis, and connections between these two sets of terms, as well as compiling the duties of children in repaying these virtues according to Buddhist principles, to foster a deeper understanding of this invaluable teaching.

The Meaning and Nuances of 'Janaka-Janani' in the Pali Canon and Commentaries

The terms "Janaka" (birth-father) and "Janani" (birth-mother) in the Pali Canon and commentaries often appear in contexts that emphasize being the giver of life, the head of a lineage, or the one who continues the bloodline. This is particularly true in stories related to the birth of important figures, such as past Buddhas or various kings. For example, in the Jātaka, Volume 3, Part 6, the Janaka-Janani of Kālingakumāra are mentioned as the ones who gave him birth and his name. Furthermore, these terms are used in contexts that show the bond of blood and the suffering of birth-parents when their children face hardship, such as Queen Sumedhā's addressing her Janaka-Janani, and her Janani's grief and tears. The use of these terms often emphasizes the biological and ancestral status that is the basis of a person's existence.

The most significant virtue of Janaka-Janani is being the giver of the "human state of being" (attabhāva), which is a noble state that allows for the creation of good deeds, accumulation of merits, and the practice of the Dhamma for liberation from defilements and suffering. Obtaining the human state of being is considered difficult and of great value, as only humans have the potential to understand the Dhamma and practice for liberation from the cycle of saṃsāra. Therefore, the virtue of Janaka-Janani is not just about giving life, but about providing the most noble "opportunity" to attain the Dhamma, a spiritual dimension deeper than merely giving physical life. The birth of a baby occurs from a great mass of blood that has been set and flows, and when the mother and father are together. There are various ways in which a being descends into the womb, from being completely unaware to being aware throughout the process. This virtue is the most important foundation, because without being given life, there would be no opportunity to create merit and attain the Dhamma.

However, the fact that the terms "Janaka-Janani" do not appear directly in the suttas that talk about the duties of children, such as the Sigālovāda Sutta, may indicate that Buddhism emphasizes the value of nurturing and upbringing more than just giving birth in the context of repayment. This becomes clearer in the section on "Pita-Mata". Nevertheless, the virtue of a birth-giver alone, even if they abandon and do not raise the child, still includes at least two aspects: the hardship of carrying the child in the womb and the act of giving birth to a human, which is a noble state capable of practicing the Dhamma for liberation from suffering.

The Meaning and Nuances of 'Pita-Mata' in the Pali Canon and Commentaries

The terms "Pita" (father) and "Mata" (mother) in the Pali Canon and commentaries are often used in contexts that emphasize the role of caring, nurturing, providing, moral guidance, and the love and bond filled with self-sacrifice. The Magadha-Thai dictionary defines "Mata" as "one who loves their child" and "Pita" as "one who raises their child," which reflects this important role. Parents are the ones who raise their children with their two hands and arms, toiling and sweating tirelessly to ensure their children are well-fed, educated, and become good, happy, and prosperous individuals. They are the ones who foster, nurture, and show the world to their children. This role covers care from birth to adulthood, including providing education and building the foundations of life.

The virtues of Pita-Mata are discussed in detail in several suttas, especially the Sigālovāda Sutta and the Brahma Sutta.

The Duties of Parents towards Children (from the Sigālovāda Sutta and Commentaries)

In the Sigālovāda Sutta, the Buddha presented five duties of parents towards their children, which are important guidelines for creating good citizens:

1. Restrain them from doing evil: Parents must pay close attention and point out the right and wrong to their children at all times, not being passive or neglectful even when they see a small mistake, to prevent it from becoming a habit, such as gambling or drug use.
2. Encourage them to do good: Show them the path of goodness and virtue so that their children conduct themselves within the bounds of morality.
3. Provide them with an education in the arts and sciences: Arrange for a suitable education so that their children have the knowledge and skills to earn a living and live a quality life.
4. Find a suitable spouse for them: Help choose a suitable partner for the stability of their family and lineage.
5. Pass on their inheritance to them at the appropriate time: Manage the inheritance or property for their children when the time is right, so that the children can establish themselves.

Parents are the closest to their children and have a greater influence on molding them into good or bad citizens than anyone else. By fulfilling these five duties completely, parents are praised as the "Jewel of a Father" and "Jewel of a Mother" to their children.

The Epithets of Parents (from the Brahma Sutta and Commentaries)

In the Brahma Sutta, the Buddha compared parents with several sublime epithets, reflecting their immense virtue.

• Brahma to their children: Parents are called "Brahma" because they possess the Four Divine Abodes (Brahmavihāra): loving-kindness (Mettā), compassion (Karuṇā), sympathetic joy (Muditā), and equanimity (Upekkhā). A deeper analysis reveals that this love is the model of a parent's pure and boundless love, a model that children should learn and develop within themselves to extend to others in society. This is the link from a family relationship to the creation of universal virtues.
• Mettā (Loving-kindness): Arises when the child is still in the womb. Parents have loving-kindness, wishing for their unborn child to be healthy and have complete and perfect organs.
• Karuṇā (Compassion): Arises when the child is a weak infant or cries from the discomfort of being confined. Parents hear this sound and feel compassion, rushing to take care of them.
• Muditā (Sympathetic Joy): Arises when the child is in a lovable stage or is growing up. Parents look at their child and their minds become gentle, filled with joy and happiness.
• Upekkhā (Equanimity): Arises when the child has grown up and can take care of themselves. Parents develop a neutral feeling, thinking, "Now our child can earn a living with their own virtue."
• Purva-ācārya (First Teacher): Parents are called "Purva-ācārya" because they are the first to teach their children various things from birth. A thoughtful consideration shows that they are the ones who open the world to their children, teaching them about life, social conduct, and planting the seeds of basic virtues, which are the fundamental foundations that shape a person's character and worldview. The teachings from parents have a tremendous influence on whether a person becomes a good or bad citizen in the future. They teach sitting, standing, walking, sleeping, eating, speaking, and what should and should not be done, before any other teachers teach them the arts.
• Āhuneyya-puggala (Worthy of Offerings): Parents are worthy of respect and service with various things such as food, water, clothing, and bedding, provided by their children.
• Purva-deva (First Deity): Parents are the ones who protect and care for their children before any other benevolent beings.

These virtues show the self-sacrifice, unconditional love, and the role of parents in creating and molding their children into good and quality individuals.

The Distinction and Connection of Parental Virtues: 'Janaka-Janani' and 'Pita-Mata'

From the study of the Pali Canon and commentaries, it is found that the terms "Janaka-Janani" and "Pita-Mata" are used in different contexts, with different points of emphasis:

• "Janaka-Janani" (Birth-Givers): Emphasizes the biological role, the giving of life, and the continuation of the bloodline. The main virtue is the giving of the "human state of being," a noble opportunity for creating merit and attaining the Dhamma.
• "Pita-Mata" (Caregivers): Emphasizes the role of nurturing, moral guidance, instilling virtues, and self-sacrificing love. The main virtue is being a "Brahma" and "Purva-ācārya" who molds both life and mind.

Although in some contexts "Janaka-Janani" may be used in a sense that includes nurturing (e.g., Kālingakumāra grew up and studied the arts in his father's court), in a deeper sense and specifically in the part that talks about virtue and repayment, "Pita-Mata" more clearly covers the role of nurturing and moral guidance.

Buddhism places special importance on the virtues of "Pita-Mata" (caregivers) in terms of repayment and service, because the role of nurturing, moral guidance, and leading a child's life is a continuous creation of virtue and wisdom for the child, which is beneficial in both this world and the next. Although the virtue of giving birth (Janaka-Janani) is the most important starting point, the highest value can only be achieved when nurturing and moral guidance (Pita-Mata) are provided continuously. As seen, the birth-parents are often also the caregivers. The Buddha's emphasis on repaying by guiding parents towards the Dhamma shows that the true virtue is providing a foundation for both body and mind, so that children and even the parents themselves can achieve the highest happiness. This is viewing parental virtues as a continuous process leading to complete development.

The concept of repaying parental virtues in Buddhism is not viewed as merely repaying a "debt" that cannot be fully repaid with material things, but as a transition to "creating merit" together. When a child guides their parents towards the Dhamma, it is the creation of great merit for both themselves and their parents, which will have good results in both this life and the next. This is elevating the relationship from mere physical dependence to a spiritual mutual support that is eternal. Caring for one's Pita-Mata is not just a social duty but a meritorious action that generates immense good karma. The Buddha's endorsement of the Brāhmaṇa who supported his mother by alms-gathering shows that dutifully caring for parents with integrity, regardless of the method, is considered a great act of merit.

Table 1 presents a comparison of the meanings and nuances of "Janaka-Janani" and "Pita-Mata" in the Pali Canon and commentaries, to provide a clear overview of the differences and points of emphasis of these two terms.

Table 1: Comparison of the Meanings and Nuances of 'Janaka-Janani' and 'Pita-Mata' in the Pali Canon and Commentaries

Pali Term	Primary Meaning	Key Nuances/Virtues	Context of Use in Pali Canon/Commentaries (Examples)	References
Janaka-Janani	Givers of life by blood	Giving the human state of being, the opportunity for liberation from suffering	Birth of kings/important figures, reference to bloodline, pregnancy and childbirth	[8, 9, 10, 11, 12, 13, 14]
Pita-Mata	Caregivers, providers by bond and tireless effort	Nurturing, moral guidance, the Four Divine Abodes, First Teacher, First Deity, worthy of offerings	Duties of parents to children, duties of children to parents, epithets of parents, service	[1, 2, 3, 4, 5, 6, 7, 15, 16, 17, 18, 19, 20, 21, 22]

The Duties of Children towards their Parents According to Buddhist Principles

The Buddha presented the duties of children towards their parents in the Sigālovāda Sutta (Six Directions), which are practical guidelines for laypeople. They are also mentioned in other suttas that emphasize repaying virtues in both the worldly and spiritual dimensions.

Repaying Virtues in the Worldly Dimension

The five duties of children (towards "Pita-Mata") to repay their parents are as follows:

1. Having been cared for by them, we will care for them: Children should take care of and serve their parents when they are old or in need of support. This care includes providing food, water, clothing, bedding, rubbing oils, giving baths, and washing their feet.
2. We will perform their tasks: Help with their work and various errands.
3. We will uphold the family lineage: Maintain the reputation, honor, and good traditions of the family.
4. We will conduct ourselves as worthy heirs: Behave in a manner that is fitting for a good heir, capable of taking responsibility for the family's property and business.
5. After the parents have passed away, we will give offerings: Perform meritorious deeds and dedicate the merit to them after they have passed away.

This repayment in the worldly dimension is an expression of gratitude in a physical and material way, which is tangible and forms the basis of a good family relationship.

Repaying Virtues in the Spiritual Dimension

The Buddha taught that the greatest repayment to parents is to guide them to be established in the virtues of Buddhism, as found in the Kattaññū Sutta:

• Even if a child carries their mother on one shoulder and their father on the other for 100 years, massaging, rubbing, bathing them, and even if they defecate on their shoulders, this is still not considered to have fully repaid their parents' virtue.
• Even if one gives them the ownership of an entire land filled with seven kinds of gems, it is still not considered to have fully repaid their parents' virtue.
• But the true and highest repayment is:
• Guiding parents who have no faith to be established in faith.
• Guiding parents who have no morality to be established in morality.
• Guiding parents who are stingy to be established in generosity.
• Guiding parents who have no wisdom to be established in wisdom.

This repayment in the spiritual dimension shows the profundity of Buddhism, which focuses on spiritual development and liberation from suffering, which is the highest benefit a child can give their parents. The Buddha's praise of filial piety towards parents and his statement that the wise praise those who care for their parents dutifully show that gratitude is a virtue that is widely accepted, not just among Buddhists. Furthermore, the practice of gratitude brings happiness in this world and a good destination in the next. This analysis points to the clear results of practicing gratitude, both on an individual and a social level, which serves as motivation for people to hold fast to this virtue.

Table 2 summarizes the duties of children towards their parents according to Buddhist principles, divided into worldly and spiritual dimensions, to provide a complete guide to practice.

Table 2: The Duties of Children towards their Parents According to Buddhist Principles

Type of Repayment	Duty/Practice	References
Worldly	1. Care for them in return when they are old	[1, 7, 15, 23]
	2. Help them with their duties and work	[1, 7, 15, 23]
	3. Uphold the family lineage	[1, 7, 15, 23]
	4. Conduct oneself as a worthy heir	[1, 7, 15, 23]
	5. Make offerings and dedicate merit after they have passed away	[1, 7, 15, 23]
Spiritual	1. Guide parents who have no faith to be established in faith	[3, 4, 20]
	2. Guide parents who have no morality to be established in morality	[3, 4, 20]
	3. Guide parents who are stingy to be established in generosity	[3, 4, 20]
	4. Guide parents who have no wisdom to be established in wisdom	[3, 4, 20]

Conclusion and Reflections

The virtues of parents in Buddhism are divided into two crucial dimensions: the virtues of "Janaka-Janani," which is the giving of life and the noble human state of being, providing the opportunity for beings to create merit and attain the Dhamma; and the virtues of "Pita-Mata," which is the nurturing, moral guidance, instilling of virtues, and self-sacrificing love that is the foundation for living a meaningful life. While giving birth is the starting point, nurturing and moral guidance are what mold an individual to be able to live a quality life and achieve the highest spiritual goals.

Buddhism emphasizes that the most complete repayment to parents is to guide them to be established in faith, morality, generosity, and wisdom, which is the path to true and ultimate happiness. This concept does not view repayment as merely settling a material "debt," but as a transition to "creating merit" together, a spiritual mutual support that is eternal. Gratitude towards parents is therefore a crucial foundation for creating happiness and prosperity both on an individual and a social level, a universal virtue that brings praise in this world and a good destination in the next.

In applying this teaching to daily life, children should understand the value of their parents in every dimension and repay their virtues completely and deeply. The practice of gratitude should not be limited to physical or material care but should also include spiritual care, especially encouraging them to access and understand the Dhamma so that they can find true happiness in life. Such actions are not only beneficial to the parents but are also a great accumulation of merit for oneself.

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