does not move in the object in relational terms
but becomes fixed and settled in it and penetrates into it without
any quivering. This state is called vicara (steadily moving). The
first stage vitakka has been compared in Buddhagho@sa's _Visuddhimagga_
to the flying of a kite with its wings flapping, whereas
the second stage is compared to its flying in a sweep without the
least quiver of its wings. These two stages are associated with
a buoyant exaltation (_piti_) and a steady inward bliss called sukha
[Footnote ref 1] instilling the mind. The formation of this first
jhana roots out five ties of avijja, kamacchando (dallying with
desires), vyapado (hatred), thinamiddham (sloth and torpor),
uddhaccakukkuccam (pride and restlessness), and vicikiccha (doubt).
The five elements of which this jhana is constituted are vitakka,
vicara, plti, sukham and ekaggata (one pointedness).

When the sage masters the first jhana he finds it defective
and wants to enter into the second meditation (_dutiyam jhanam_),
where there is neither any vitakka nor vicara of the first jhana,
but the mind is in one unruffled state (_ekodibhavam_). It is a
much steadier state and does not possess the movement which
characterized the vitakka and the vicara stages of the first jhana
and is therefore a very placid state (_vitakka-vicarakkhobha-virahe@na
ativiya acalata suppasannata ca_). It is however associated
with piti, sukha and ekaggata as the first jhana was.

When the second jhana is mastered the sage becomes disinclined
towards the enjoyment of the piti of that stage and becomes
indifferent to them (_upekkhako_). A sage in this stage sees the
objects but is neither pleased nor displeased. At this stage all
the asavas of the sage become loosened (khi@nasava). The
enjoyment of sukha however still remains in the stage and the

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[Footnote 1: Where there is piti there is sukha, but where there is sukha
there may not necessarily be piti. _Visuddhimagga_, p. 145.]

106

mind if not properly and carefully watched would like sometimes
to turn back to the enjoyment of piti again. The two characteristics
of this jhana are sukha and ekaggata. It should however
be noted that though there is the feeling of highest sukha here,
the mind is not only not attached to it but is indifferent to it
(_atimadhhurasukhe sukhaparamippatte pi tatiyajjhane upekkhako,
na tattha sukhabhisangena aka@d