The eight jhānas are profound meditative states in Buddhism, representing deep levels of concentration and mental absorption. The term “jhāna” (Pāli) or “dhyāna” (Sanskrit) translates to “meditation” or “absorption.” These states are integral to Buddhist meditative practices, particularly within the Theravāda tradition.

Origins and Development

The practice of jhāna predates Buddhism, with roots in ancient Indian contemplative traditions. Siddhārtha Gautama, who became the Buddha, explored various meditative techniques under different teachers before attaining enlightenment. He refined these practices, emphasizing the jhānas as a path to deep concentration and insight. The Buddha’s teachings on jhāna provided an alternative to the ascetic practices prevalent at the time, focusing instead on mental cultivation and the cessation of suffering.

The Eight Jhānas

The eight jhānas are divided into two categories:

1. Rūpa Jhānas (Form Jhānas): These are the first four jhānas, associated with meditative absorption on form objects.
2. Arūpa Jhānas (Formless Jhānas): These are the subsequent four jhānas, involving meditative absorption on formless objects.

Each jhāna represents a deeper level of concentration and equanimity, leading the practitioner toward profound states of mental clarity and tranquility.

Significance in Buddhist Practice

Mastery of the jhānas is considered essential for developing the deep concentration necessary for insight (vipassanā) meditation. This progression allows practitioners to cultivate wisdom and ultimately achieve liberation (nibbāna). The jhānas serve as a foundation for understanding the true nature of reality, free from the distractions of the five hindrances—craving, aversion, sloth, agitation, and doubt.

They are traditionally divided into two categories: the first four are the rūpa jhānas (form jhānas), and the latter four are the arūpa jhānas (formless jhānas).

Rūpa Jhānas (Form Jhānas):

1. First Jhāna: This stage is characterized by the presence of initial and sustained thought (vitakka and vicāra), accompanied by rapture (pīti) and pleasure (sukha) born from seclusion. The meditator’s mind becomes secluded from sensual desires and unwholesome states, leading to a profound sense of joy and tranquility.
2. Second Jhāna: With the subsiding of initial and sustained thought, the meditator enters a state of inner tranquility and unification of mind. In this stage, rapture and pleasure arise from concentration itself, leading to a deeper sense of joy and stability.
3. Third Jhāna: As rapture fades, the meditator remains equanimous, mindful, and fully aware. This stage is marked by a profound sense of pleasure accompanied by equanimity, reflecting a balanced and serene state of mind.
4. Fourth Jhāna: In this deepest form jhāna, both pleasure and pain, as well as joy and sorrow, are transcended. The meditator experiences a state of pure equanimity and mindfulness, characterized by a profound inner peace and clarity.

Arūpa Jhānas (Formless Jhānas):

5. Fifth Jhāna (Base of Infinite Space): Transcending the perception of form, the meditator contemplates the boundless nature of space, leading to the realization of infinite space.
6. Sixth Jhāna (Base of Infinite Consciousness): Moving beyond the concept of infinite space, the meditator focuses on the boundless nature of consciousness itself, realizing the infinitude of awareness.
7. Seventh Jhāna (Base of Nothingness): Here, the meditator transcends the perception of infinite consciousness, entering a state where the focus is on the concept of nothingness, leading to a profound sense of emptiness.
8. Eighth Jhāna (Base of Neither Perception nor Non-Perception): This is the most subtle of the jhānas, where the meditator reaches a state that is beyond perception and non-perception, representing a profound depth of mental stillness and subtle awareness.

Progressing through these stages allows practitioners to cultivate deep concentration, leading to heightened states of awareness and insight.

For a more detailed exploration of the eight jhānas, this video gives a nice overview:

Enjoy, Shunyam Adhibhu