Shloka 48
Jarā-Mṛtyu-anatikrama: Janaka–Pañcaśikha-saṃvāda
Aging and Death Cannot Be Overstepped
बुद्धमप्रतिबुद्धत्वाद् बुध्यमानं च तत्त्वतः । बुध्यमानं च बुद्ध च प्राहुयोगनिदर्शनम्
buddham apratibuddhatvād budhyamānaṃ ca tattvataḥ | budhyamānaṃ ca buddhaṃ ca prāhur yoga-nidarśanam ||
वसिष्ठ बोले—अप्रतिबुद्धता (अज्ञान) के कारण एक को ‘बुध्यमान’ कहा जाता है; और तत्त्वतः जो पूर्णतः जाग्रत है, वह ‘बुद्ध’ कहलाता है। योग-शिक्षा में सिद्धान्त को स्पष्ट करने हेतु ‘बुध्यमान’ और ‘बुद्ध’—ये दोनों बताए गए हैं।
वसिष्ठ उवाच
Educational Q&A
The verse distinguishes two states of consciousness used in Yoga teaching: (1) buddha—fully awakened, ever-established in knowledge (identified in the Gita Press gloss with the Supreme Self/Paramātman), and (2) budhyamāna—the individual who, due to ignorance, is still in the process of awakening through inquiry and realization. The point is to frame liberation as a movement from non-awakening to full knowledge.
In Śānti Parva’s instruction on peace and higher wisdom, Vasiṣṭha is teaching a metaphysical distinction to clarify the Yoga standpoint: the realized principle and the seeker are spoken of separately for pedagogical purposes, showing how spiritual practice and discernment culminate in awakening.