It results from birth in the case of gods discarnate, and in the case of those who absorb themselves into prakṛti
In the case of the gods free from a physical body, they experience a state of seeming release by the mental experience of their own saṃskāra-s alone. And they pass beyond this state when the saṃskāra-s causing it have finished maturing. So also those who merge themselves into prakṛti; a commitment still remains in their mind in spite of the absorption, and though they experience a state of seeming release, it is only so long as their mind is not set whirling again by the force of that commitment.
This without-seed samādhi is of two kinds: the result of a means, or the result of birth. The first is a result of, is attained by, a means, and it is for yogin-s. Though the gods discarnate are indeed yogin-s, here the reference is only to those who are engaged now in the yoga discipline beginning with restraints (sūtra II.29). Their samādhi is attained by way of faith, energy, and memory (sūtra I.20).
The gods discarnate do have an eight-fold elemental body. by mental experience of their own saṃskāra-s alone, the remainder of the saṃskara-s laid down by detachment and practice, they experience a state of seeming release. But when from the dropping away of sattva-guṇa the saṃskāra-s causing it have finished maturing they fall away from it.
As to the ones merged in prakṛti, there is a commitment which has not been fulfilled. Inasmuch as they have not attained the Knowledge-of-the-difference between (sattva) guṇa and Puruṣa, the mind has still a commitment which has not been carried out, so mind in this state experiences only a seeming release, as in the case of the gods, it is only so long as their mind is not set whirling again by the force of the commitment by the force of the compulsion to acquire Knowledge (vidyā), so long they experience the seeming release.