But even these are external compared to seedless samādhi.

Tad refers to the three inner limbs. Api means “even.” Bahiraṅga is external. Nirbīja is seedless.

Patañjali redefines the perspective. What seemed most internal (saṃyama) is still external compared to nirbīja samādhi.

Nirbīja samādhi is samādhi without object, without support, without seed of future manifestation. It is the state described at the end of the first Pāda.

As long as there is an object of meditation, there is duality: meditator and object. In nirbīja samādhi, even that distinction disappears.

This sutra prevents spiritual pride. However advanced saṃyama may seem, there is something beyond. The siddhis to be described are impressive, but they are not the final goal.

The yogī must not confuse powers with liberation. The siddhis still belong to the domain of prakṛti. Kaivalya lies beyond.