Shloka 48
Jarā-Mṛtyu-anatikrama: Janaka–Pañcaśikha-saṃvāda
Aging and Death Cannot Be Overstepped
बुद्धमप्रतिबुद्धत्वाद् बुध्यमानं च तत्त्वतः । बुध्यमानं च बुद्ध च प्राहुयोगनिदर्शनम्,जो नित्य ज्ञानसम्पन्न परब्रह्म परमात्मा है, वही बुद्ध है तथा जो परमात्मतत्त्वको न जाननेके कारण जिकज्ञासु जीवात्मा है, उसकी “बुध्यमान' संज्ञा होती है। इस प्रकार योगके सिद्धान्तके अनुसार बुद्ध (नित्य ज्ञानसम्पन्न परमात्मा) और बुध्यमान (जिज्ञासु जीव)--ये दो चेतन माने गये हैं
buddham apratibuddhatvād budhyamānaṃ ca tattvataḥ | budhyamānaṃ ca buddhaṃ ca prāhur yoga-nidarśanam ||
Васиштха сказал: «Из-за не-пробуждённости (неведения) одного называют “будхьямана” — “пробуждающимся”; а по истине полностью пробуждённый зовётся “буддха”. В учении йоги эти двое—“будхьямана” (душа-искатель, ещё приходящая к знанию) и “буддха” (Верховное Я, вечно исполненное знания)—указываются для разъяснения доктрины».
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.