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BOOK REVIEW
Sureśvara's Vārtika on Madhu Brāhmana. Edited with Introduction Notes and Translated into English by K. P. Jog and Shoun Hino. Pub: Motilal Banarasidas. Delhi, 1988. PP. XXXIII + 59.
The work under review is an English translation of Sureśvara's Vārtika on Madhu Brāhmaṇa which is a part of his Brhadāranyakopanişadbhāşya Vārtika (BUBV). This BUBV occupies unique place among the Advait Vedāntic texts. It is written in defence of Sankara's doctrine of Māyā, oneness of Brahman and identification of individual self with Supreme Self. Madhu Brāhmaṇa portion deals with Brahma Vidyā and means of realization. Sureśvara's Sambandhavārtika (i.e. Introduction to Sankara's Bșhadāraṇyakopanişadbhāşya) has been edited and translated into English by learned scholar Prof. T.M.P. Mahadevan and is published by Madras University in 1972. Again, a portion of Vārtika viz., Yajñavalkya-Maitreyi dialogue is translated into English together with its study by Shoun Hino, and is published by Motilal Banarasidass, Delhi, 1982. Madhu Brahmaņa portion and notes of BUBV is translated into English with introduction for the first time here by the learned scholars K.P. Jog and Shoun Hino.
Introduction to this translation is a brief study on the text and the translators have rendered great service to understand the text discussing, various topics in it such as the subject matter of the Madhu Brāhmaṇa (MB), its relation to the Maitreyi Brahmana, on the drstānta of Rathanabhi Rathanemi and Aras, TV asțra Madhu, verses quoted in MB and Madhuvidya as Ātma-Vidyā (= Brahmavidyā).
The main teaching of the MB., lies in attaining immortality (amptattvaikasadhanam. MB. 2). The word Madhu, though lias niany meanings, essentially stands here for immortality and oneness of Ātman. As per texual study, this word also signifies the relation of the various beings and elements as mutually dependent for their worldly existence (parasparopakāryopakārakatva)).
This is a kind of relation between enjoyer and the enjoyed (bhoktrbhogyata) and that of a maker and what is made (Kartrkāryatā). The knowledge of this relation of mutual dependence among the various beings and elements is called Madhuvidyā-the lore of Madhu (Intro. P. XV). If the word Madbu is taken in this sense, then it naturally implies the absence of the oneness of the Ātman (aikātmya) which is purpose of all Upanişadic teaching. To avoid this difficulty Sureśvara has emphasized citsumanya, cidutpatti and cidekapralaya (MB-4) of the mundane existence by peinting to the śruti verses which declares the oneness of the Ātman
