In the first stages of the first meditation (_pathamam jhânam_) the mind is concentrated on the object in the way of understanding it with its form and name and of comprehending it with its diverse relations. This state of concentration is called vitakka (discursive meditation). The next stage of the first meditation is that in which the mind 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 vicâra (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 (_pîti_) and a steady inward bliss called sukha [Footnote ref 1] instilling the mind. The formation of this first jhâna roots out five ties of avijjâ, kamacchando (dallying with desires), vyâpâdo (hatred), thinamiddham (sloth and torpor), uddhaccakukkuccam (pride and restlessness), and vicikicchâ (doubt). The five elements of which this jhâna is constituted are vitakka, vicâra, plti, sukham and ekaggata (one pointedness). When the sage masters the first jhâna he finds it defective and wants to enter into the second meditation (_dutiyam jhânam_), where there is neither any vitakka nor vicâra of the first jhâna, but the mind is in one unruffled state (_ekodibhâvam_). It is a much steadier state and does not possess the movement which characterized the vitakka and the vicâra stages of the first jhâna and is therefore a very placid state (_vitakka-vicârakkhobha-virahe@na ativiya acalatâ suppasannatâ ca_). It is however associated with pîti, sukha and ekaggatâ as the first jhâna was. When the second jhâna is mastered the sage becomes disinclined towards the enjoyment of the pîti 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 âsavas of the sage become loosened (khî@nâsava). The enjoyment of sukha however still remains in the stage and the ___________________________________________________________________ [Footnote 1: Where there is pîti there is sukha, but where there is sukha there may not necessarily be pîti. _Vîsuddhimagga_, p. 145.] 106 mind if not properly and carefully watched would like sometimes to turn back to the enjoyment of pîti again. The two characteristics of this jhâna are sukha and ekaggatâ. 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 sukhapâramippatte pi tatiyajjhâne upekkhako, na tattha sukhâbhisangena âka@d@dhiyati_) [Footnote ref 1]. The earth ball (_pa@thavî_) is however still the object of the jhâna.