user21208: I am indian. And in all indian languages Priti means love. And even in abhidhamma I found a statement that it's towards the object. interest in object. Whereas sukha is from the object.
I sometime feel my breathing so comfortable that i just love/like that effortless breathing.
Isn't this pīti?
Why we made so difficult word like rapture? And making it more complicated.

user471: Ordinary words can be converted into technical terms.
For e.g. in English, the ordinary word "reduction" means "the action or fact of making something smaller or less in amount, degree, or size".
But in medicine, a technical term was created out of "reduction" which means "the restoration of a displaced or broken part of the body to its proper position or alignment by manipulation or other surgical procedure."
So, similarly, piti may have an ordinary meaning in Pali and other Indian languages, but for jhana, the Buddha turned it into a technical term.
You can find some info in the Rapture (piti) section of "The Jhanas in Theravada Buddhist Meditation" by Ven. Henepola Gunaratana:

Rapture (piti)
The third factor present in the first jhana is piti, usually
translated as joy or rapture. In the suttas piti is sometimes said
to arise from another quality called pamojja, translated as joy or
gladness, which springs up with the abandonment of the five
hindrances. When the disciple sees the five hindrances abandoned in
himself "gladness arises within him; thus gladdened, rapture arises in
him; and when he is rapturous his body becomes tranquil" (D.i,73).
Tranquillity in turn leads to happiness, on the basis of which the
mind becomes concentrated. Thus rapture precedes the actual arising of
the first jhana, but persists through the remaining stages up to the
third jhana.
The Vibhanga defines piti as "gladness, joy, joyfulness, mirth,
merriment, exultation, exhilaration, and satisfaction of mind" (Vbh.
257). The commentaries ascribe to it the characteristic of endearing,
the function of refreshing the body and mind or pervading with
rapture, and the manifestation as elation (Vism.143; PP.149). Shwe Zan
Aung explains that "piti abstracted means interest of varying
degrees of intensity, in an object felt as desirable or as calculated
to bring happiness."
When defined in terms of agency, piti is that which creates interest
in the object; when defined in terms of its nature it is the interest
in the object. Because it creates a positive interest in the object,
the jhana factor of rapture is able to counter and suppress the
hindrance of ill will, a state of aversion implying a negative
evaluation of the object.
Rapture is graded into five categories: minor rapture, momentary
rapture, showering rapture, uplifting rapture and pervading rapture.
Minor rapture is generally the first to appear in the progressive
development of meditation; it is capable of causing the hairs of the
body to rise. Momentary rapture, which is like lightning, comes next
but cannot be sustained for long. Showering rapture runs through the
body in waves, producing a thrill but without leaving a lasting
impact. Uplifting rapture, which can cause levitation, is more
sustained but still tends to disturb concentration, The form of
rapture most conductive to the attainment of jhana is all-pervading
rapture, which is said to suffuse the whole body so that it becomes
like a full bladder or like a mountain cavern inundated with a mighty
flood of water. The Visuddhimagga states that what is intended
by the jhana factor of rapture is this all-pervading rapture "which
is the root of absorption and comes by growth into association with
absorption" (Vism.144; PP.151)


21208: <p>I am indian. And in all indian languages Priti means love. And even in abhidhamma I found a statement that it's towards the object. interest in object. Whereas sukha is from the object.</p>
<p>I sometime feel my breathing so comfortable that i just love/like that effortless breathing.</p>
<p>Isn't this pīti?</p>
<p>Why we made so difficult word like rapture? And making it more complicated.</p>
 471: <p>Ordinary words can be converted into technical terms.</p>
<p>For e.g. in English, the ordinary word &quot;reduction&quot; means &quot;the action or fact of making something smaller or less in amount, degree, or size&quot;.</p>
<p>But in medicine, a technical term was created out of &quot;reduction&quot; which means &quot;the restoration of a displaced or broken part of the body to its proper position or alignment by manipulation or other surgical procedure.&quot;</p>
<p>So, similarly, piti may have an ordinary meaning in Pali and other Indian languages, but for jhana, the Buddha turned it into a technical term.</p>
<p>You can find some info in the <a href="https://www.accesstoinsight.org/lib/authors/gunaratana/wheel351.html#ch3.2.3" rel="nofollow noreferrer">Rapture (<em>piti</em>) section</a> of &quot;<a href="https://www.accesstoinsight.org/lib/authors/gunaratana/wheel351.html" rel="nofollow noreferrer">The Jhanas in Theravada Buddhist Meditation</a>&quot; by <a href="https://en.wikipedia.org/wiki/Henepola_Gunaratana" rel="nofollow noreferrer">Ven. Henepola Gunaratana</a>:</p>
<blockquote>
<h1>Rapture (<em>piti</em>)</h1>
<p>The third factor present in the first <em>jhana</em> is <em>piti</em>, usually
translated as joy or rapture. In the suttas <em>piti</em> is sometimes said
to arise from another quality called <em>pamojja</em>, translated as joy or
gladness, which springs up with the abandonment of the five
hindrances. When the disciple sees the five hindrances abandoned in
himself &quot;gladness arises within him; thus gladdened, rapture arises in
him; and when he is rapturous his body becomes tranquil&quot; (D.i,73).
Tranquillity in turn leads to happiness, on the basis of which the
mind becomes concentrated. <strong>Thus rapture precedes the actual arising of
the first <em>jhana</em>, but persists through the remaining stages up to the
third <em>jhana</em>.</strong></p>
<p>The <em>Vibhanga</em> defines <em>piti</em> as &quot;gladness, joy, joyfulness, mirth,
merriment, exultation, exhilaration, and satisfaction of mind&quot; (Vbh.
257). <strong>The commentaries ascribe to it the characteristic of endearing,
the function of refreshing the body and mind or pervading with
rapture, and the manifestation as elation</strong> (<a href="https://www.urbandharma.org/pdf1/PathofPurification2011.pdf" rel="nofollow noreferrer">Vism</a>.143; PP.149). <a href="https://www.irrawaddy.com/specials/on-this-day/day-renowned-rakhine-buddhist-scholar-died.html" rel="nofollow noreferrer">Shwe Zan
Aung</a> explains that &quot;<em>piti</em> abstracted means interest of varying
degrees of intensity, in an object felt as desirable or as calculated
to bring happiness.&quot;</p>
<p>When defined in terms of agency, <em>piti</em> is that which creates interest
in the object; when defined in terms of its nature it is the interest
in the object. <strong>Because it creates a positive interest in the object,
the <em>jhana</em> factor of rapture is able to counter and suppress the
hindrance of ill will, a state of aversion implying a negative
evaluation of the object.</strong></p>
<p>Rapture is graded into five categories: minor rapture, momentary
rapture, showering rapture, uplifting rapture and pervading rapture.
Minor rapture is generally the first to appear in the progressive
development of meditation; it is capable of causing the hairs of the
body to rise. Momentary rapture, which is like lightning, comes next
but cannot be sustained for long. Showering rapture runs through the
body in waves, producing a thrill but without leaving a lasting
impact. Uplifting rapture, which can cause levitation, is more
sustained but still tends to disturb concentration, <strong>The form of
rapture most conductive to the attainment of <em>jhana</em> is all-pervading
rapture</strong>, which is said to suffuse the whole body so that it becomes
like a full bladder or like a mountain cavern inundated with a mighty
flood of water. The <a href="https://www.urbandharma.org/pdf1/PathofPurification2011.pdf" rel="nofollow noreferrer"><em>Visuddhimagga</em></a> states that what is intended
by the <em>jhana</em> factor of rapture is this all-pervading rapture &quot;which
is the root of absorption and comes by growth into association with
absorption&quot; (<a href="https://www.urbandharma.org/pdf1/PathofPurification2011.pdf" rel="nofollow noreferrer">Vism</a>.144; PP.151)</p>
</blockquote>
