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रणविज्ञानम् ।यस्मिन्विज्ञाते सर्वमिदं विज्ञातं भवतीत्येकविज्ञानेन सर्वविज्ञानरूपम् ।प्रारब्धवशात्तदा चित्तं तदध्यस्तं सर्वजगद्रष्टुमिच्छति यदि, तदानीं चैतन्यप्रकाशेनैव प्रकाशितं जगत्स्वाप्नपदार्थवदशेषं भासते ।इदं च भरद्वाजादीनामस्तीति पुराणादिप्रमाणवेद्यमस्माकम् ।तथा च तस्यां भूमिकायां निरुद्धसामर्थ्यं सदन्तःकरणं साकारस्वरूपं निर्वासनं यदा नश्यति, तदा प्रशान्तवाहिता भवति ।वहः प्रवाहः सन्ततवृत्तिः धारा अस्य अस्तीति वाही, वाहिनो भावः वाहिता प्रशान्ता च सा वाहिता च प्रशान्तवाहिता ।अथवा, प्रशान्तः वाहः अस्य अस्तीति प्रशान्तवाही ।प्रशान्तवाहिनो भावः प्रशान्तवाहिता, 'मनसो वृत्तिशून्यस्य ब्रह्माकारतया स्थितिः ।असप्रज्ञातनामेति समाधिर्योगिनां प्रियः' इति वचनात्, प्रशान्तमनसं ह्येनम्' इति भगवद्वचनात्, 'पृथिव्यप्तेजोऽनिलखे समुत्थिते पञ्चात्मके योगगुणे प्रवृत्ते ।न तस्य रोगो न जरा न मृत्युः प्राप्तस्य योगाग्निमयं शरीरम्' इति श्रुत्या उक्तलक्षणसाधनपरिपाकवशाद्भवति ।तैर्निर्ध्याता, ध्यानस्य निर्गतत्वात् ।भेदास्फूर्तौ ध्यानविषयो न भवति ध्यातुः स्वरूपमेव प्रकाशते, 'ब्रह्म वेद ब्रह्मैव भवति' इति श्रुतेः ।निर्ध्याता इति पाठे नितरां
In plain words
This supreme knowledge is the ultimate weapon that cuts through illusion, for once it is realized, everything in existence is known through the understanding of the one ultimate reality. If, driven by past momentum, the mind still reaches outward to perceive the world projected upon the Self, that entire universe is revealed as nothing more than a dream, shining solely by the pure light of inner consciousness. That this realization was attained by sages like Bharadvaja is well established for us by authoritative texts like the Puranas. When the inner instrument—its outward drives restrained, freed from subtle tendencies, and stripped of form—finally dissolves in that advanced state, an unbroken, tranquil current of awareness arises. This is the calm flow of mind: when the stream of consciousness moves in utter peace, or when the mind rests undisturbed in its true nature. As the scriptures affirm, this is the profound samadhi where the mind, emptied of all modifications, abides as Brahman itself—a state dear to all yogis. As the Lord declares, grace rests upon the one of tranquil mind, and the Upanishad promises that for one whose physical nature is transformed by the fiery discipline of yoga, disease, old age, and death vanish away. This state flowers naturally from the deep maturation of spiritual practice. Here, the object of meditation vanishes because meditation itself has been transcended; with duality entirely gone, only the radiant nature of the Self remains shining in its own light, fulfilling the ancient truth: whoever knows Brahman becomes Brahman itself.
Close to the Sanskrit
Battle-science is that by knowing which all this becomes known, thereby possessing the form of knowing all through the knowledge of one. If the mind, driven by the force of past karma, wishes to see the entire world projected upon that, then at that very time the world shines forth entirely like dream objects, illuminated solely by the light of consciousness. And this belonging to Bharadvaja and others is knowable by authorities such as the Puranas for us. Similarly, when the inner organ whose capacity is restrained, having form as its nature and being devoid of latent desires, perishes in that stage, then the calm flow comes to be. A carrier is that which has a continuous flow as its stream; the state of the carrier is flowingness, and that flowingness which is peaceful is the calm flow. Alternatively, one whose flow is peaceful is the calm carrier; the state of the calm carrier is the calm flow, because of the statement: 'The abiding of the mind devoid of mental modifications in the form of Brahman is named as asamprajñata samadhi, dear to yogis,' and the divine statement: 'Indeed him of pacified mind,' and the Shruti: 'When the fivefold yoga-quality is set in motion, arisen in earth, water, fire, wind, and ether, there is no disease, no old age, no death for one who has attained a body made of the fire of yoga.' This arises from the maturation of spiritual practices with the stated characteristics. It is completely meditated by those, because meditation has departed. When duality does not shine forth, the object of meditation does not exist; the very nature of the meditator shines forth, from the Shruti: 'He who knows Brahman becomes Brahman indeed.' In the reading 'nirdhyata', thoroughly...