user-1: By far I have came across only Ajahn Brahms book which gives detailed instructions on entering Jhnanas.
If I google for any other instruction manual I get this link.
I don't doubt Ajahn Brahm at all but I havent read any reviews or blogs or internet postings of anyone who has entered Jhnanas through the instruction set of AB.
The link seems to be talking on similar lines but different language.
Is there a certified, peer reviewed instruction manual to entering Jnanas?
Can you provide any other instruction manual link preferably if you have experienced it.

user8157: 
I havent read any reviews or blogs or internet postings of anyone who has entered Jhnanas through the instruction set of AB.

Real jhana is a supernormal state. At least for monks, it is a transgression to reveal a supernormal state to the general public. Also, since jhana silences speech, it is doubtful a layman that has reached real jhana would announce it to people because it is simply contrary to jhana. 
When a person, by having no interest whatsoever in sex & have no fear of aloneness (solitude), reaches jhana, the mind has the clarity to discern the common worldly person, attached to sex & ego, cannot reach jhana. Therefore, they would not declare to worldly people they have reached jhana. To do otherwise would be similar to trying to teach calculus to a monkey. 

The link seems to be talking on similar lines but different language.

I doubt Gunaratana would teach the same as AB. I imagine Gunaratana would teach (Hindu) yogic (manipulative) practises from commentaries, such as the Visuddhimagga. 

Is there a certified, peer reviewed instruction manual to entering Jnanas?

Only a relatively tiny proportion of Buddhists have attained real jhana. There is no such thing as "certified" by peer review. The only way to "certify" instructions is to compare them to the Pali suttas. 
In brief, Ajahn Brahm, as written in his book, says his instructions based on "letting go" ("vossagga") are how the Buddha taught in SN 48.9 (SN 48.10 and MN 118). 

Can you provide any other instruction manual link preferably if you have experienced it.

It is not proper to ask people to declare if they have experienced jhana. The path is based on the aspirations of the student rather than the attainments of the teacher. If a student has a worldly attitude, its unlikely they can reach jhana (because ego is too strong in the psyche). 
This said, if you want to follow instructions other than Ajahn Brahm, I recommend to read the relevant posts on Buddhism Stack Exchange by the poster named Dhammadhatu. 
In summary, AB's book is based on the following words of the Buddha found in SN 48.9, SN 48.10 and MN 118. Therefore, the AB method has been certified by the Lord Buddha. 

And what is the faculty of concentration? There is the case where a monk, a disciple of the noble ones, making it his object to let go (vossagga),
  attains concentration, attains singleness of mind. Quite withdrawn
  from sensuality, withdrawn from unskillful mental qualities, he enters
  & remains in the first jhana...
SN 48.9 Indriya-vibhanga Sutta

There is the case where a monk develops concentration as a factor for awakening dependent on seclusion, dependent on dispassion, dependent
  on cessation, resulting in relinquishment (vossagga).
MN 118 Anapanasati Sutta

Simply put, Jhana states are stages of letting go. One cannot be attached to letting go. Just as one cannot be imprisoned by freedom.
  The joy and happiness that arises with the beautiful breath is fueled
  by the letting go of burdens such as past and future, internal
  commentary and diversity of consciousness. Because it is a delight
  born of letting go, it cannot produce attachment.
Ajahn Brahmavamso

As for samadhi, an empty mind is the supreme samadhi, the supremely focused firmness of mind. The straining and striving sort of samadhi
  isn't the real thing and the samadhi which aims at anything other than
  non-clinging to the five khandas is micchasamadhi (wrong or perverted
  samadhi). You should be aware that there is both micchasamadhi and
  sammasamadhi (right or correct samadhi). Only the mind that is empty
  of grasping at and clinging to 'I' and 'mine' can have the true and
  perfect stability of sammasamadhi. One who has an empty mind has
  correct samadhi. 
Ajahn Buddhadasa


user14060: First, without being explicitly jhana,  to get the citta into samadhi, like here
https://suttacentral.net/an10.2/en/sujato
http://obo.genaud.net/dhamma-vinaya/ati/sn/05_mv/sn05.55.040.than.ati.htm#p1
  there is, before, 'sukhaṃ vediyati'', meaning pleasant vedana or ''sukkha''. 
Before the pleasant vedana, there is ''kāyo passambhati'', which is a tranquil body. Before, the  tranquil body, there is ''pītimanassa'' which is mano having piti. Before mano has piti, there is ''Pamuditassa'', which is the experience of joy (of being moral and rejecting thought of delight on kama and ill will, which makes you keep the 5 precepts and all those rules about morality). Before the joy, there is a lack of regrets.
This stuff about  eagerness for renunciation, seeing drawbacks, and nirodha is the discriminating factor between a success and a failure to reach sotapanna or arhanthood through the jhanas, 
http://obo.genaud.net/dhamma-vinaya/ati/an/04_fours/an04.178.than.ati.htm#p1
Like the buddha said about him, https://suttacentral.net/an9.41/en/sujato, he claimed that renunciation of sensuality was good, but his citta was not '' confident'' in it. And as usual, the citta is not inclined towards renunciation due to a lack of seeing a danger in sensuality. Once he saw this danger, he managed to get the jhanas. 
Now explicitly for the jhanas. First there is a whole vagga about jhanas
http://obo.genaud.net/backmatter/indexes/sutta/sn/03_kv/idx_34_jhanasamyutta.htm
second, the usual way to enter the first jhana is to be ''aloof from sense-desires, aloof from unprofitable states,'' from the typical formulation http://www.buddha-vacana.org/formulae/4jhana.html#1-cl
 and the buddha says that samasamadhi is precisely those jhanas
http://www.buddha-vacana.org/sutta/samyutta/maha/sn45-008.html#sammasamadhi
so the situation where somebody is ''aloof from sense-desires, aloof from unprofitable states,''  should stem form the joy and lack of regrets from being moral and seeing drawbacks of cravings for and delight in sensuality.

-1: <p>By far I have came across only Ajahn Brahms <a href="https://www.wisdompubs.org/book/mindfulness-bliss-and-beyond/praise" rel="nofollow noreferrer">book</a> which gives detailed instructions on entering Jhnanas.</p>
<p>If I google for any other instruction manual I get <a href="https://www.accesstoinsight.org/lib/authors/gunaratana/wheel351.html" rel="nofollow noreferrer">this link</a>.</p>
<p>I don't doubt Ajahn Brahm at all but I havent read any reviews or blogs or internet postings of anyone who has entered Jhnanas through the instruction set of AB.</p>
<p>The link seems to be talking on similar lines but different language.</p>
<p>Is there a certified, peer reviewed instruction manual to entering Jnanas?</p>
<p>Can you provide any other instruction manual link preferably if you have experienced it.</p>
 8157: <blockquote>
  <p><strong>I havent read any reviews or blogs or internet postings of anyone who has entered Jhnanas through the instruction set of AB.</strong></p>
</blockquote>

<p>Real jhana is a supernormal state. At least for monks, it is a transgression to reveal a supernormal state to the general public. Also, since jhana silences speech, it is doubtful a layman that has reached real jhana would announce it to people because it is simply contrary to jhana. </p>

<p>When a person, by having no interest whatsoever in sex &amp; have no fear of aloneness (solitude), reaches jhana, the mind has the clarity to discern the common worldly person, attached to sex &amp; ego, cannot reach jhana. Therefore, they would not declare to worldly people they have reached jhana. To do otherwise would be similar to trying to teach calculus to a monkey. </p>

<blockquote>
  <p><strong>The link seems to be talking on similar lines but different language.</strong></p>
</blockquote>

<p>I doubt Gunaratana would teach the same as AB. I imagine Gunaratana would teach (Hindu) yogic (manipulative) practises from commentaries, such as the Visuddhimagga. </p>

<blockquote>
  <p><strong>Is there a certified, peer reviewed instruction manual to entering Jnanas?</strong></p>
</blockquote>

<p>Only a relatively tiny proportion of Buddhists have attained real jhana. There is no such thing as "certified" by peer review. The only way to "certify" instructions is to compare them to the Pali suttas. </p>

<p>In brief, Ajahn Brahm, as written in his book, says his instructions based on "letting go" ("<strong>vossagga</strong>") are how the Buddha taught in <a href="https://suttacentral.net/sn48.9/en/sujato" rel="nofollow noreferrer">SN 48.9</a> (SN 48.10 and MN 118). </p>

<blockquote>
  <p><strong>Can you provide any other instruction manual link preferably if you have experienced it.</strong></p>
</blockquote>

<p>It is not proper to ask people to declare if they have experienced jhana. The path is based on the aspirations of the student rather than the attainments of the teacher. If a student has a worldly attitude, its unlikely they can reach jhana (because ego is too strong in the psyche). </p>

<p>This said, if you want to follow instructions other than Ajahn Brahm, I recommend to read the relevant posts on <a href="https://buddhism.stackexchange.com/">Buddhism Stack Exchange</a> by the poster named <a href="https://buddhism.stackexchange.com/users/8157/dhammadhatu">Dhammadhatu</a>. </p>

<p>In summary, AB's book is based on the following words of the Buddha found in SN 48.9, SN 48.10 and MN 118. Therefore, the AB method has been certified by the Lord Buddha. </p>

<blockquote>
  <p><em>And what is the faculty of concentration? There is the case where a monk, a disciple of the noble ones, making it his object to <strong>let go (vossagga)</strong>,
  attains concentration, attains singleness of mind. Quite withdrawn
  from sensuality, withdrawn from unskillful mental qualities, he enters
  &amp; remains in the first jhana...</em></p>
  
  <p><em><a href="https://suttacentral.net/sn48.9/en/sujato" rel="nofollow noreferrer">SN 48.9</a> Indriya-vibhanga Sutta</em></p>
  
  <hr>
  
  <p><em>There is the case where a monk develops concentration as a factor for awakening dependent on seclusion, dependent on dispassion, dependent
  on cessation, resulting in <strong>relinquishment</strong> (<strong>vossagga</strong>).</em></p>
  
  <p><em>MN 118 Anapanasati Sutta</em></p>
  
  <hr>
  
  <p><em>Simply put, Jhana states are stages of <strong>letting go</strong>. One cannot be attached to letting go. Just as one cannot be imprisoned by freedom.
  The joy and happiness that arises with the beautiful breath is fueled
  by the letting go of burdens such as past and future, internal
  commentary and diversity of consciousness. Because it is a delight
  born of letting go, it cannot produce attachment.</em></p>
  
  <p><em>Ajahn Brahmavamso</em></p>
  
  <hr>
  
  <p><em>As for samadhi, an empty mind is the supreme samadhi, the supremely focused firmness of mind. The straining and striving sort of samadhi
  isn't the real thing and the samadhi which aims at anything other than
  <strong>non-clinging</strong> to the five khandas is micchasamadhi (wrong or perverted
  samadhi). You should be aware that there is both micchasamadhi and
  sammasamadhi (right or correct samadhi). Only the mind that is <strong>empty
  of grasping</strong> at and clinging to 'I' and 'mine' can have the true and
  perfect stability of sammasamadhi. One who has an <strong>empty mind</strong> has
  correct samadhi.</em> </p>
  
  <p><em>Ajahn Buddhadasa</em></p>
</blockquote>
 14060: <p>First, without being explicitly jhana,  to get the citta into samadhi, like here
<a href="https://suttacentral.net/an10.2/en/sujato" rel="nofollow noreferrer">https://suttacentral.net/an10.2/en/sujato</a>
<a href="http://obo.genaud.net/dhamma-vinaya/ati/sn/05_mv/sn05.55.040.than.ati.htm#p1" rel="nofollow noreferrer">http://obo.genaud.net/dhamma-vinaya/ati/sn/05_mv/sn05.55.040.than.ati.htm#p1</a>
  there is, before, 'sukhaṃ vediyati'', meaning pleasant vedana or ''sukkha''. 
Before the pleasant vedana, there is ''kāyo passambhati'', which is a tranquil body. Before, the  tranquil body, there is ''pītimanassa'' which is mano having piti. Before mano has piti, there is ''Pamuditassa'', which is the experience of joy (of being moral and rejecting thought of delight on kama and ill will, which makes you keep the 5 precepts and all those rules about morality). Before the joy, there is a lack of regrets.</p>

<p>This stuff about  eagerness for renunciation, seeing drawbacks, and nirodha is the discriminating factor between a success and a failure to reach sotapanna or arhanthood through the jhanas, 
<a href="http://obo.genaud.net/dhamma-vinaya/ati/an/04_fours/an04.178.than.ati.htm#p1" rel="nofollow noreferrer">http://obo.genaud.net/dhamma-vinaya/ati/an/04_fours/an04.178.than.ati.htm#p1</a></p>

<p>Like the buddha said about him, <a href="https://suttacentral.net/an9.41/en/sujato" rel="nofollow noreferrer">https://suttacentral.net/an9.41/en/sujato</a>, he claimed that renunciation of sensuality was good, but his citta was not '' confident'' in it. And as usual, the citta is not inclined towards renunciation due to a lack of seeing a danger in sensuality. Once he saw this danger, he managed to get the jhanas. </p>

<p>Now explicitly for the jhanas. First there is a whole vagga about jhanas
<a href="http://obo.genaud.net/backmatter/indexes/sutta/sn/03_kv/idx_34_jhanasamyutta.htm" rel="nofollow noreferrer">http://obo.genaud.net/backmatter/indexes/sutta/sn/03_kv/idx_34_jhanasamyutta.htm</a></p>

<p>second, the usual way to enter the first jhana is to be ''aloof from sense-desires, aloof from unprofitable states,'' from the typical formulation <a href="http://www.buddha-vacana.org/formulae/4jhana.html#1-cl" rel="nofollow noreferrer">http://www.buddha-vacana.org/formulae/4jhana.html#1-cl</a>
 and the buddha says that samasamadhi is precisely those jhanas
<a href="http://www.buddha-vacana.org/sutta/samyutta/maha/sn45-008.html#sammasamadhi" rel="nofollow noreferrer">http://www.buddha-vacana.org/sutta/samyutta/maha/sn45-008.html#sammasamadhi</a></p>

<p>so the situation where somebody is ''aloof from sense-desires, aloof from unprofitable states,''  should stem form the joy and lack of regrets from being moral and seeing drawbacks of cravings for and delight in sensuality.</p>
