The tadapi bahirahgam nirbljasya sutra speaks about the seedless samadhi that can be gained through negating external affairs. And when one has attained such a state, even the accomplishment of dharana, dhyana and samadhi appear just another external experience. The intensity in such a state (samadhi) can be experienced when one has successfully crossed the threshold of kaivalya.

Tat that
Api even, too
Bahirahgam external par Nirbljasya to the seedless

Similarly, samyama is external when compared to seedless (nirbija) samadhi.

Even this perfection of dharana, dhyana and samadhi appears external to one who has experienced the seedless samadhi, the direct vision of the soul.

Vyasa`s commentary on 1.2 divides citta into five states:
1. ksipta, a mental force, which is scattered, in a state of disarray and neglect
2. mudha, a foolish and dull state
3. viksipta, agitated and distracted, neither marshalled nor controlled
4. ekagra, a state of one-pointed attention
5. niruddha, where everything is restrained, for the sadhaka to reach the threshold of kaivalya.

Sutras m.7-8 describes the distinction between sabtja and nirbija samadhi. Sutra ll.7 explains that the conquest of the vehicles of nature and of nature itself. It is of the foremost importance in opening the gates of kaivalya. It is explained that as samyama is dependent on a support or a form, it is called `external` compared to nirbija samadhi. Once the vehicles of nature (body, organs of action, senses of perception, mind, intelligence, reason and consciousness) cease to function, the soul (atman) shines forth, and the sadhaka dwells in kaivalya and not on its threshold.

Sleep comes naturally when mental activities cease without effort. In the same manner, perfection in sabtja samadhi takes one towards the seedless state of samadhi or kaivalya, as smoothly as falling asleep. The soul surfaces of its own accord.