"Subtle objects can be traced back to their origin in undifferentiated nature

Compare that with Sutra I.19

Perhaps this may be due to the samkhya philosopher, Vyasa's, confusion with the word, nirvicara, which he often confuses with an object of cognition, but seems to be object free while insisting that prakrti and purusa ne'er the twain shall meet. Hence he needed to create a mechanism to connect prakrti with alinga.

Only in the nirvicara phase (devoid of even the most subtle objectification processes), then can one speak of truly tasting transcognitive samadhi albeit temporarily. As the subtle thoughts become cleared away substantially, leading toward nirvicara samadhi, only here experiencing the absence of even the most subtle thought can one begin to speak of true samadhi. Alinga is the most subtle objectification state, but it is not yet devoid of subtlety -- of form. Rather the formless unconditioned nature of nature beyond the boundaries of man's systems of classification in nirvicara (absence of even any trace of subtle object) goes beyond alinga, which remains undesignated, attributeless, empty (sunya) of form. It is not calling for a name or description so it is capable of whispering god's name for those whose ears have become so attuned -- aum. This then approximates emptiness (sunyam), which is described in Patanjali's definition of Samadhi in Sutra III.3 as