1.44 When the object of meditation is experienced in its subtle constitutive essence, contemplative integration (savichara samadhi). Even subtler, integration beyond contemplation (nirvichara samadhi) brings the yogi to experience directly the focal object.
While the previous two verses explain two subdivisions of the first stage of integration (vitarka), this verse refers to the two subdivisions of the second stage of integration (vichara) listed in sutra 1.17. The second stage focuses on subtler objects of meditation. The meanings of vichara in Sanskrit include contemplation, thought, consideration, reflection. For instance you can try to feel how your internal environment changes when you smile. You may start by noticing the physical sensations that take place when you smile. If you make those sensations your focal point and your experience is colored also by your knowledge about smiling, such as the names of the facial muscles involved in smiling, as well as anything you have experienced or learned about smiling, you would be in the integration with reasoning stage (1.42 savitarka samadhi).
When you stay with the same focal point, your smile, and just the sensations that make up your smile without any deliberation or reasoning related to smiling, you would be moving into the integration beyond conceptualization stage (1.43 nirvitarka samadhi). As you remain with the same focus but go into the subtler aspects of smiling, like the emotions or memories triggered by the smile or your knowledge about this aspect of the smile, it will take you into the savichara samadhi stage, contemplative integration. At this level, even though there are emotions, they are not triggering any reactivity. To move beyond, to the integration beyond contemplation stage (nirvichara samadhi), you focus your attention on the direct experience of the emotions and feelings triggered by your smile. There is no further internal deliberation or reflection.
What focal objects are fascinating enough to invite you into these deeper stages of meditation? What effect does it have on you to experience a focal object directly? What effect does that have on your beliefs, values, desires, and interests?
As usual, one more way of exploring the meaning of this sutra is by chanting it.
You can choose to chant it in its traditional form with some of the words coming together:
1.44 etayaiva savicārā nirvicārā ca sūkṣmaviṣayā vyākhyātā
एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता ॥४४॥
Another option is to chant each word in the sutra individually: