[gopinadh]

Namo Sugata.

The following is the description of the first jhana from Samannaphala Sutta DN 2.Samaññaphala Sutta

…..So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati..“.

The following is the English translation

“Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. 

The following is a simile(translated),  provided in the same sutta to help decode the technicalities:

Just as if a skilled bathman or bathman’s apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip; even so, the monk permeates… this very body with the rapture and pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal”

The following is the notes submitted ,  which could perhaps be built upon,  by those more acute and well practiced then me (obviously , all others on this forum- but I expect to catch up quickly mates!so burn your midnight oil!).

Sn	Item in the Simile	Technical Word which can be mapped	Further Notes
1	Bath Powder	Mind ridden with “Kamehi”, Akusala Dammehi	Mind affected with kama and Akusala Dhamma is like Powder – gets easily blown away and cannot be used. Its strewn and ridden with various objects and desires.
2	The Bath Attendant	You/Me/We: Us	NA
3	Bronze Bowl in Which the Bath Powder is first poured	Sa-Vitakka	While Vitakka helps us to scheme and roll out  towards attaining various objects, fulfilling various desires, pleasures etc ,  Sa-Vitakka on the other hand, helps  to hold and bring back the mind from its objects and be with itself (as a unity). Freed from the clutches of various objects and desires (even if for the then time being),  the Mind  starts to sense an innate “ease”, which it had earlier missed and always possessed. Different particles of the powder can be considered as Objects.(objectivity-samsara). The mind so strewn with wishes and desires, is powdered , ridden. Like a lamp in the wind it flickers. Withdrawing from them,  Mind starts to unify and begin to flow  into itself  (Subjectivity) away from externalities (samsara)
4	Sprinkle With Water	Viveka is the water -and followed by Piti and Sukha :”Vivekajam Piti Sukham” all three taken as one single referent process.	Viveka is the detachment of subjectivity(mind) from its objects and the resultant ease, rupture and happiness it enjoys by so being in its natural state. It is at home. Balanced, not driven by desires, undisturbed. It starts to flow sort of into itself towards Nibbana , dare I say.
5	Knead and Made into a ball , moisture but which will not trickle.	Sa- Vichara for kneading	All the powder is kneaded into one unity (pindi). Objectivity , Desires,  get resolved into Subjectivity,  the beginning of Samadhi,  say symbolized by Buddha with his half closed eyes. Closing against all externalities into a world which is unboundedly richer and joyful. Like a steady and stoic lamp , which doesn’t flicker due to the wind (of desire), the mind settles in a state of balance, not desiring anything external, undistracted. It begins to flow , in the opposite direction of samsara. Sub Note: – We use in Telugu land,  a powder which is mixed with water and made  into an “even”  paste called “sunni-pindi” especially to bathe new born babies. We don’t use regular soap  due to the chemicals involved.  The powder is  not actually made into a  ball.  As a paste, it can then “be used” to apply on “whole of the body”. We use “pindi” for paste also.   Does it matter? (ball or paste?)-  I think so, because  a ball gives a sense of immobility while a soft paste indicates malleability(usability). It can also indicate softening(unifying), the bliss of innate rupture and joy  and a meditative inward  flow  more accurately.
6	The entire ball is suffused with moisture	Piti and sukkha suffuse the Unity (body and mind)	One sequence given in Na- Cetanakaraniya Sutta Sutta Linkreads( in brief) as follows:  Sila brings avipattisara(non agitation of mind), form which comes pamojja (lightness of mind), then piti and passaddhi(lightness of body)  leading to sukha and on to samadhi and bigger things. The whole framework is given. I read it from this end to that end and i cant get satisfied with it. Its that sweet friends.   However, as we are traversing into a peculiar unity, which though itself is not the sole end of the first Jhana, but which importantly  generates a peculiar meditative movement towards what we may dare say  away from samsara,  I have written “piti and sukha suffuse the Unity”.i.e. He/She “eases: into perfect samadhi.(First Jhana Here)

And that’s how the segment of the Sutta says, …. He/She enters and dwells in the first Jhana.

I  would also like to add the following  few points:

• The pleasure being enjoyed in the first jhana is nekhamma , borne of detachment. therefore the question of being addicted to it or wanting more of it- is not logical.
• The First Jhana and the remaining 3/4/8 Jhanas/Sampatthis are  obviously part of a bigger framework and key elements (if not indispensable) on such path. The Dvedhavitakka Sutta Link to Suttais one of many suttas , I presume,  which gives a reference to the broader framework. We also have Upanissa SuttaSutta Link Etc. A framework,   in which Jhanas can rightly fit in,  playing a role of supporting(savitakka, savichara) and amplifying ones practice.
• Jhana as such too, need not be taken as only purely Samatha, for touching the softness inside ,which is like an ocean of karuna, who can remain cruel(byapada)?, who can canker after externalities, (kama)? I think there’s a special promise , which Jhana holds in its bosom.
• Once one starts the practice , the interpretation of technicalities may vary and new technicalities can also come up. Isnt Dhamma rich?
• I also hope I haven’t given an oversimplified picture of the First Jhana, which I find in many websites. When one makes an effort to understand and practice, The glimpse itself of the First Jhana , hits literally like a bell…..tang!!!!!!!!It feels like being “hit”  by a peculiar stillness never experienced before.   And I am talking about just the glimpse.!!!So obviously the First Jhana demands toil. I wouldn’t know much further!

However, we need to enter the waters to test them out,  and there is no use by unendingly deliberating,  with just  standing on the banks. And this much, as given in the post should be more than sufficient to plunge in, straight away. I do not mean that this single post (posted by the great me- Mr I know all) suffices, but just the content and ideas incorporated above are being pointed to.  Broadly,  they remain the common frames of reference for the First Jhana. Waiting for more, is wasting ones time, if one wants to check out the Jhanas and the promise it holds in its bosom. 

Please add/correct/improve friends.  

3 users thanked author for this post.

pathfinder, Yash RS, Jittananto

[Jittananto]

Nice post Gopinadh! May you attain all the stages of Magga phala 🙏🏿🙏🏿🙏🏿

1 user thanked author for this post.

gopinadh

[Author]

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