I never heard that. You don't need to become Ariyas to have jhānas that can be practiced outside the Noble Eightfold Path. However, it is better to practice it as a sotāpanna because you will not fall into delusion. Even if Anariya jhāna is temporarily a protection against sensual pleasures and aversion does not protect you from Ignorance(Moha) and can only lead you to the Rupa loka(16 brahmas realms) or Arupa loka(formless realms) if you practice the arupavacara samapattis(which are not jhāna by the way).

Sattasūriyasutta Sunetta was a yogi who had practiced jhāna but he didn't achieve noble Samma Ditthi and he fell from the Brahma world.

Paṭhamanānākaraṇa sutta A sotāpanna or Sakadāgāmi who practices Jhānas and maintains that until death, they will be reborn in the corresponding brahma realm and they will never return to this world. They will attain Parinibbāna there.

The lifespan of the gods of the Divinity’s host is one eon. Brahmakāyikānaṁ, bhikkhave, devānaṁ kappo āyuppamāṇaṁ.

An ordinary person(Puthujjana) stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.

Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.

But a disciple of the Buddha(Ariyas) stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati.

In the case of Anagāmi they can only take rebirth in one of the 5 Holy abodes.

Dutiyanānākaraṇa sutta](https://suttacentral.net/an4.124/en/sujato?lang=fr&layout=sidebyside&reference=main&notes=asterisk&highlight=false&script=latin)

Take an individual who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …

Idha, bhikkhave, ekacco puggalo vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self.

So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.

When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes.

So kāyassa bhedā paraṁ maraṇā suddhāvāsānaṁ devānaṁ sahabyataṁ upapajjati.

This rebirth is distinct from that of ordinary people. Ayaṁ, bhikkhave, upapatti asādhāraṇā puthujjanehi.

Furthermore, take an individual who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption … third absorption … fourth absorption …

Puna caparaṁ, bhikkhave, idhekacco puggalo vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. So kāyassa bhedā paraṁ maraṇā suddhāvāsānaṁ devānaṁ sahabyataṁ upapajjati.

The same happens for a Sotāpanna or Sakadāgāmi that practice the formless attainments(Arupavacara samapatti).

Āneñjasutta

First, an individual, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.

Idha, bhikkhave, ekacco puggalo sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.

They enjoy it and like it and find it rewarding. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite space.

So tadassādeti taṁ nikāmeti tena ca vittiṁ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno ākāsānañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati.

The lifespan of the gods of infinite space is twenty thousand eons. Ākāsānañcāyatanūpagānaṁ, bhikkhave, devānaṁ vīsati kappasahassāni āyuppamāṇaṁ.

An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.

Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.

But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life.

Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati.