Patanjali's yoga sutras

समाधिसिद्धिर् ईश्वरप्रणिधानात् ॥ २.४५ ॥

samādhisiddhir īśvarapraṇidhānāt || 2.45 ||

samādhi = trance, spiritual ecstasy, inner peace, the most blissful state, a state where the mind is  perfectly soft, pure, unaffected by anything, with no thoughts at all

siddhir = attainment, super-power

īśvara = a special aspect of our individual consciousness that is untouched by the residues of our experience and exists in perfect unity with the indivisible cosmic totality

praṇidhānāt = surrender; the motive of all actions

Spirit is your source

and the cause of all your actions. Understand this and you attain samadhi.

• Alberto Villoldo

samādhi—of trance, siddhiḥ—the attainment. īśvara-praṇidhānāt—by making Īsvara the motive of all actions.

45. The attainment of trance by making Īśvara the-motive-of-all-actions.—96.

The Sankhya-pravachana commentary of Vyasa

[English translation of the 7th century commentary by Vyāsa called the Sāṅkhya–pravacana, Vyāsabhāṣya or Yogabhāṣya]

[Sanskrit text for commentary available]

The faculty of trance (samādhi) becomes perfect in him who dedicates all his powers to Īśvara. By this he knows all that he desires to know, just as it is in reality, in another place, in another body or at another time. Then bis intellect knows everything as it is.—96.

The Gloss of Vachaspati Mishra

[English translation of the 9th century Tattvavaiśāradī by Vācaspatimiśra]

‘The attainment of trance by making Īśvara the motive of all actions.’ It should not be said that inasmuch as the Cognitive trance is attained by making- Īśvara the motive of all actions, the remaining seven accessories are useless. These accessories are useful in the attainment of that mental mood which devotes all action to the purposes of Īśvara, by known and unknown subsidiary methods. They are also useful in the attainment of the Cognitive trance, by a separatecombination of accessories. Thus the same curds serve the purpose of a man and are useful for the purposes of a sacrifice.

In this case the accessories of concentration, meditationand trance would not be the internal accessories of the Cognitive trance. The Cognitive trance would thus become a cause equal in degree with them. Its directness (internality) is perceived by the other accessories not being directly turned towards it. The observance of making Īśvara the motive of all action has Īśvara only for its direct object. Its direct object is not the object of Cognitive trance. Therefore this is an external, indirect means. Thus all is plain.

The word Prajanāti ‘knows,’ shows the radical meaning of prajñā, intellect.—45.