generalised  statement about sukha and would not throw

　　   any light  on the precise  quality  of sukha.Moreover,

　　   only one knowable can be known at a time.Ptisukha as a

　　   dvanda compound  would mean the simultaneous  presence

　　   of two knowables  implying thereby the ability of mind

　　   in concentration  to know  two objects  at one and the

　　   same  time.But  this  is not possible. Hence  pitisukha

　　   should  be taken  as a karmadharaya  compound  meaning

　　   "repturous happiness".

　　　　  We have seen in our discussion of "savitakka"  and

　　   "savicara"  that the jhana formula  not only describes

　　   the jhanic  state  actually  experienced  but also the

　　   process leading to it.Thus it is possible to interpret

　　   the compound "pitisukha" as piti and sukha if we could

　　   have related  it to the process  leading  to the first

　　   jhana.As  a part of the process, the awarenesses of piti

　　   and  sukha can occur successively. But this interpretation

　　   excludes the possibility of mentioning any

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　　   agreeable   feeling  as  the  ultimate   goal  of  the

　　   spiritual  life.Hence   this  interpretation   is  not

　　   acceptable.So   we  have  to  interpret  the  compound

　　   "pitisukha" as indicating a type of sukha, the quality

　　   of which  has been  influenced  adversely  by piit.The

　　   expression  "pitiya viraga" will mean the removal  the

　　   influence  of piti over  sukha.

　　　　  Some   meditators   felt  dissatisfied   with  the

　　   experience  in  first  jhana.Due  to the  presence  of

　　   vitakka-vicara  this jhana is considered to be olarika

　　   (gross).So the meditator calms down the vitakka-vicara

　　   (vitakka-  vicaranam vyupasama). Consequently his mind

　　   becomes  more concentrated  and he attains  the second

　　   jhana  which  is  characterised   by  the  absence  of

　　   vitakka-vicara,　　 internal　　 clarity　　 (ajjhattam

　　   sampasadanam) and a state of mind directed towards one

　　   object (cataso ekodibha vam).All these characteristics

　　   reveal  the  nature  of  the  mental   state  born  of

　　   concentration (samadhijam).The  samadhi is incidental,

　　   and the main factor in this jhana for the meditator is

　　   what   is  to  be  felt,  viz. pitisukha  or rapturous

　　   happiness.Due  to the influence of samadhi, the second

　　   jhana is more calm compared to the first jhana, so the

　　   pitisukha causes  comparatively  less  agitation,  and