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 ||
ວະສິດຖະ ກ່າວວ່າ: «ເນື່ອງຈາກຄວາມບໍ່ຕື່ນຮູ້ (ອະວິຊາ) ຈຶ່ງເອີ້ນວ່າ ‘ຜູ້ກຳລັງຕື່ນຮູ້’ (budhyamāna); ແລະໂດຍສັດຈິງ ຜູ້ຕື່ນຮູ້ສົມບູນເອີ້ນວ່າ ‘buddha’. ໃນຄຳສອນແຫ່ງໂຍຄະ ມີການຊີ້ໃຫ້ເຫັນສອງພາກນີ້—‘budhyamāna’ (ວິນຍານຜູ້ແສວງຫາທີ່ກຳລັງເຂົ້າສູ່ປັນຍາ) ແລະ ‘buddha’ (ອາຕະມັນສູງສຸດຜູ້ມີປັນຍາຕະຫຼອດ) —ເພື່ອໃຫ້ເຫັນຫຼັກທິດສະດີ».
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.