Now this state is followed by the state of savicārā prajñā, which dawns when the mind neglecting the grossness of the object sinks deeper and deeper into its finer constituents; the appearance of the thing in its grosser aspects drops off and the mind having sunk deep, centres in and identifies itself with the subtle tanmātras, which are the constituents of the atoms, as a conglomeration of which the object appeared before our eyes in the nirvitarka state. Thus when the mind, after identifying itself with the sun in its true aspect as pure light, tends to settle on a still finer state of it, either by making the senses so steady that the outward appearance vanishes, or by seeking finer and finer stages than the grosser manifestation of light as such, it apprehends the tanmātric state of the light and knows it as such, and we have what is called the savicāra stage. It has great similarities with the savitarka stage, while its differences from that stage spring from the fact that here the object is the tanmātra and not the gross bhūta. The mind in this stage holding communion with the rūpa tanmātra, for example, is not coloured variously as red, blue, etc., as in the savitarka communion with gross light, for the tanmātric light or light potential has no such varieties as different kinds of colour, etc., so that there are also no such different kinds of feeling of pleasure or pain as arise from the manifold varieties of ordinary light. This is a state of feelingless representation of one uniform tanmātric state, when the object appears as a conglomeration of tanmātras of rūpa, rasa or gandha, as the case might be. This state, however, is not indeterminate, as the nirvitarka stage, for this tanmātric conception is associated with the notions of time, space and causality, for the mind here feels that it sees those tanmātras which are in such a subtle state that they are not associated with pleasures and pains. They are also endowed with causality in such a way that from them and their particular collocations originate the atoms. It must be noted here that the subtle objects of concentration in this stage are not the tanmātras alone, but also other subtle substances including the ego, the buddhi and the prakṛti. But when the mind acquires the complete habit of this state in which it becomes identified with these fine objects—the tanmātras—etc., then all conceptual notions of the associations of time, space, causality, etc., spoken of in the savicāra and the savitarka state vanish away and it becomes one with the fine object of its communion. These two kinds of prajñā, savicāra and nirvicāra, arising from communion with the fine tanmātras, have been collocated under one name as vicārānugata. But when the object of communion is the senses, the samādhi is called ānandānugata, and when the object of communion is the subtle cause the ego (_asmitā_), the samādhi is known as asmitānugata.