Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ut elit tellus, luctus nec ullamcorper mattis, pulvinar dapibus leo.
Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ut elit tellus, luctus nec ullamcorper mattis, pulvinar dapibus leo.

Prominent Scholars of South India Participate in a  Multi-Day Symposium on the Akṣara-Puruṣottama Darśana at National Sanskrit University, Tirupati.

Parabrahman Bhagavān Svāminārāyaṇa gifted the eternal, Vedic, and distinct Akṣara-Puruṣottama Darśana. By Pramukh Swami Maharaj’s wish, Mahāmahopādhyāya Pūjya Bhadreshdas Swami presented this darśana by authoring the Prasthānatrayī-Svāminārāyaṇa-bhāṣya.

Upon learning about this comprehensive commentary on the Prasthānatrayī, the Vice-Chancellor of the National Sanskrit University in Tirupati, Śrī Murlidhar Sharma expressed: 

“Tirupati is home to education; it is a sanctuary for darśanic Sanskrit and scholarly deliberation. For this reason, it becomes imperative for scholars to become familiar with the principles of the Akṣara-Puruṣottama Darśana established within the Prasthānatrayī-Svāminārāyaṇa-bhāṣya. Having witnessed Bhāṣyakāra Mahāmahopādhyāya Bhadreshdas Swami’s scholarship firsthand, I am convinced that this darśana is both scholarly and Vedic. Instead of simply expressing my sentiments to other scholars, I feel it would be more fruitful if they themselves engage in open and unrestricted discussions with Svāmījī and come to share the same experience. Here, each scholar would get the chance to meet Svāmījī individually and partake in question-answer sessions. Prominent scholars of the entire Southern Region would come together and engage in a thorough scholarly discussion. They would have the opportunity to explore various topics including: the authenticity of the Akṣara-Puruṣottama Darśana; its consensus with Prasthānatrayī revelations; its foundation on the saṃpradāya’s texts; the commentary’s validity according to the methodologies of nyāya and vyākaraṇa; and Svāmījī’s insight into the ṣaḍdarśanas. Through these discussions, scholars would be able to engage with and come to appreciate their meeting with Svāmījī, the sole bhāṣyakāra on the entire Prasthānatrayī. The proposed symposium would introduce the instruction and study of the Akṣara-Puruṣottama Darśana at our prestigious university.” 

To make this wish come to fruition, the Vice-Chancellor invited bhāṣyakāra Bhadreshdas Swami to Tirupati. With the consensus of many prominent scholars of South India and Svāmījī, it was decided that a scholarly discussion with Bhadreshdas Swami would commence on January 26th. Soon after, Bhadreshdas Swami and Nirdoshyogidas Swami arrived at the National Sanskrit University in Tirupati with the mūrti of Akṣara-Puruṣottama Maharaj. According to Southern tradition, scholars welcomed them with the chanting of Veda mantras. The Vice-Chancellor came to receive them and hosted them in a separate building within his own residence. 

The Commencement of the Darśanic Symposium

The Vice-Chancellor Śrī Murlidhar Sharma made arrangements so that scholars could discuss the Akṣara-Puruṣottama Darśana with Swami Bhadreshdasji individually. All those who attended felt as if an unprecedented scholarly conference was unfolding before them. The scholars present were renowned for their expertise in their respective fields. They came from different saṃpradāyas, were knowledgeable in diverse fields of study including Nyāya and Sanskrit vyākaraṇa, and spoke in fluent Sanskrit. Many were also well-versed in sacred texts and had committed sections of the Upaniṣads, Bhagavadgītā, the Brahmasūtras (three canonical texts of Vedānta tradition), and other prominent scriptural revelations to memory.

Discussions with Swami Bhadreshdasji continued for approximately ten hours each day for a duration of eight consecutive days. Within these deliberations, Svāmījī read sections from the Vacanāmṛta, a compilation of the teachings of Bhagavān Svāminārāyaṇa, and explained Svāminārāyaṇa Bhagavān’s revelation of the Akṣara-Puruṣottama Darśana. He began by reading the original Gujarātī text and then requested scholars to read its Sanskrit translation. Svāmījī then explained how Svāminārāyaṇa Bhagavān’s teachings align with revelations from the Prasthānatrayī and the ontological difference between Akṣara and Puruṣottama expressed within the Vacanāmṛta. He also detailed where and how five eternal and distinct entities—jīva, īśvara, māyā, Brahma, and Parabrahma—are established within various sacred texts. Scholars not only appreciated but also gained new insight form Svāmījī’s comprehensive discussions on the nature and form of Akṣarabrahman as an ontologically distinct entity. 

Upon witnessing Svāmījī’s explanations, scholars came to admire his aptitude, humility, and familiarity with not only the Sanskrit language but also its literature, sacred texts, and darśanic reflections. They methodically analyzed Swami Bhadreshdasji’s Prasthānatrayī-Svāminārāyaṇa-bhāṣya, the vādagrantha Svāminārāyaṇa-Siddhānta-Sudhā, and the “Satsaṅga-dīkṣā” section of the Akṣara-Puruṣottama-Saṃhitā text from multiple perspectives. When necessary, they approached Svāmījī many times throughout the day for further clarifications or to appease their curiosities. Among other questions, they inquired:

  • We are familiar with some of saṃpradāya’s sacred texts; however, we are hearing about the Vacanāmṛta for the first time. Can you offer an overview of the work and explain its principles?
  • Dvaita and Viśiṣṭādvaita Darśanas do not advocate jīvanamukti—the position that liberation is possible while being alive. Does Bhagavān Svāminārāyaṇa advocate a similar position?
  • The Advaita Darśana only believes in the existence of a single ontological entity; Viśiṣṭādvaita Darśana on the other hand posits three distinct ontological categories. How many distinct categories does Bhagavān Svāminārāyaṇa advocate? 
  • Within the Dvaita and Viśiṣṭādvaita Darśanas, daharākāśa is expressed as a form of Paramātman. What does Bhagavān Svāminārāyaṇa understand as daharākāśa
  • How does the Akṣara-Puruṣottama Darśana define turyāvasthā?
  • What are the different pramāṇa accepted by the Akṣara-Puruṣottama Darśana?

Swami Bhadreshdasji responded to these and many other questions by providing sound reasoning and presenting relevant readings from the Prasthānatrayī and various sacred texts of the saṃpradāya. Scholars who attended these meetings were pleased by Svāmījī’s responses and attested that the Akṣara-Puruṣottama Darśana was not merely a sect but a principal school of Vedānta and a distinct Vedic sanātana darśana. They felt that just as the Advaita, Viśiṣṭādvaita, Dvaita, and other darśanas are identified as distinct Vedānta darśanas, the Akṣara-Puruṣottama Darśana is also a distinct Vedānta darśana.

Prior to this symposium, scholars were unfamiliar with many of the principles and sacred texts of the Akṣara-Puruṣottama Darśana and, as a result, mistakenly identified it as a branch of Viśiṣṭādvaita. They mistakenly understood Bhagavān Svāminārāyaṇa’s following as simply a tradition or an organization. However, upon studying Bhagavān Svāminārāyaṇa’s revelations in the Vacanāmṛta and history of the darśana, they came to recognize the Akṣara-Puruṣottama Darśana as a unique and distinct Vedic darśana. The Vice-Chancellor was satisfied to see that the scholars who attended the discussions came to the same conclusion that he did and expressed the same appreciation and insights that he had experienced after his discussions with Svāmījī.

The Scholarly Symposium

As per the wish of the Vice-Chancellor, a scholarly symposium was organized on 4 February 2021 at the National Sanskrit University. Eminent scholars from Tirupati, Bangalore, Chennai, Hyderabad, Kanchipuram, Sringeri, and other regions gathered to participate in the event. Many prominent scholars from South India including: 

  • Mahāmahopādhyāya Śrī R. Krishnamurthy Shastri ji, a leading scholar of the Kanchikamkotipith’s scholarly assembly; 
  • Mahāmahopādhyāya Śrī Manidravida Shastri ji, a leading scholar of the Sharadapitha, Shrinagri and the Kanchikamkotipitha’s scholarly assembly; 
  • Pundit Śrī Shripad Subramaniam Shastri ji;
  • Pundit Śrī J. Ramkrishna ji, an expert on vyākaraṇa
  • Pundit Śrī Ramlal Sharma ji, an expert on nyāya;
  • Pundit Śrī Narsihnacharya Purohit ji, a scholar of the Dvaita Darśana;
  • Pundit Śrī C. Rangnathji, a scholar of the Viśiṣṭādvaita Darśana; 
  • Pundit Śrī G. S. R. Krishnamurthiy ji, an expert in the Vedānta, Mīmāṃsā, and sacred texts and a renowned poet known as Aparkalidas; 
  • Pundit Śrī Narayana Acharyaji, a scholar of the Nyāya and Dvaita Darśanas; 
  • Pundit Śrī K. Gonpati Bhatt ji; an eminent scholar of nyāya and Vedānta;
  • Pundit Śrī Pankajkumar Vyasa ji, a proficient pundit in vyākaraṇa
  • Pundit Śrī K. Vishvanatha ji, an expert on Nyāya, Vedānta, Mīmāṃsā, and the Yoga-śāstras
  • Pundit Śrī Shankar Narayana ji, an expert on Sanskrit literature and Vedānta;
  • Pundit Śrī K. S. Satishji; 
  • Pundit Śrī Shrihari Shivram Dhaygudeji; 
  • Ācārya O. P. G. Kalyan Shastriji;
  • Ācārya Niranjan Mishraji; 
  • Śrī K. Ramanujacharyaluji, a scholar of the Viśiṣṭādvaita Darśana; and
  • Acharya P. R. Vasudevanji; and other prominent scholars of South India and others

attended the proceedings.

A Historical Procession

University scholars and Vice Chancellor Śrī Murlidhar Sharma personally expressed that they wished to commemorate the mūrti of Akṣara-Puruṣottama Mahārāja and the sacred texts of the Akṣara-Puruṣottama Darśana with a procession. On the morning of the symposium, Sadhu Saraljivandas Swami, the head of the Bangalore based BAPS Swaminarayan Mandir, ceremoniously honored the mūrtis of Akṣara Puruṣottama Mahārāja, His Holiness Pramukh Swami Maharaj, and His Holiness Mahant Swami Maharaj. Thereafter, he presented a garland of flowers to Mahāmahopādhyāya Swami Bhadreshdasji. On behalf of all the scholars, Sadhu Bhadreshdas Swami respectfully honored Śrī Murlidhar Sharma, the Vice Chancellor of the National Sanskrit University. 

Following the ceremony, esteemed scholars joined in a procession to commence the symposium. As the procession made its way from the Vice Chancellor’s residence to the University’s assembly hall, scholars reverently held the Prasthānatrayī-Swaminarayan-bhāṣya and other sacred texts in their hands and recited Vedic mantras amidst the tunes of the nādasvarama and thavila. Akṣara-Puruṣottama Mahārāja was showered with flower petals. At the conclusion of the procession, Akṣara-Puruṣottama Mahārāja, the Prasthānatrayī-Swaminarayan-Bhāṣya, and other scriptures were placed on the principal plinth of the assembly hall.

The First Scholarly Session

Soon after, Pundit Śrī Pankaj Kumar facilitated the first scholarly session. After recitation of a Vedic maṅgalācaraṇa and inaugural ceremonies, Swami Bhadreshdasji was honored with a shawl and other traditional offerings. During this time, Svāminārāyaṇa Bhagavān, Akṣara-Puruṣottama Darśana, the bhāṣya of the darśana, the bhāṣya’s inspirer Param Pūjya Pramukh Swami Maharaj, Guru Mahant Swami Maharaj, and bhāṣyakāra Bhadreshdasji were extolled through Sanskrit verses authored by the renowned poet and Śrī G. S. R. Krishnamurtiji.

National Sanskrit University Professor K. Vishwanath Shastriji then introduced Svāminārāyaṇa Bhagavān, the BAPS Swaminarayan Sanstha, and Mahāmahopādhyāya Swami Bhadreshdasji. He expressed, 

“The Svāminārāyaṇa Saṃpradāya is a Vedic and sanātana saṃpradāya. Affirmed by the teachings of Bhagavān Svāminārāyaṇa in the Vacanāmṛta, the saṃpradāya’s darśanic position is identified as the Akṣara-Puruṣottama Darśana. This darśana’s unique, comprehensive commentaries on the Prasthānatrayī advocate its position as a distinct Vedānta darśana. This event is organized on behalf of the National Sanskrit University to welcome and commemorate the reception, validation, and establishment of the Akṣara-Puruṣottama Darśana.” 

Scholars present at the assembly were then honored. After the introductory address, the conference’s first session commenced. All were eager to hear Mahāmahopādhyāya Swami Bhadreshdasji’s speech. After reciting Vedic benedictions, Swami Bhadreshdasji commence with the Sanskrit verse: 

Svāminārāyaṇaḥ sākṣād Akṣarapuruṣottamaḥ

sarvebhyaḥ paramāṃ śāntim ānandaṃ sukham arpayet

He continued, 

“ahaṃ Sādhuḥ Bhadreśadāsaḥ, Akṣara-Puruṣottamadarśanakiṅkaraḥ, guruhariśrīpramukhasvāmimahārājaiḥ dīkṣitaḥ, idānīṃ guruharimahantasvāmimahārājānāṃ niśrāyāṃ sevārato’smi… …”

“I am Sadhu Bhadreshdas, a servant of the Akṣara-Puruṣottama Darśana, ordained by Pramukh Swami Maharaj, and presently in the service of Mahant Swami Maharaj…”

In his address, Mahāmahopādhyāya Bhadreshdas Swami offered a brief introduction of Bhagavān Svāminārāyaṇa, the lineage of guṇātīta gurus, the saṃpradāya’s senior sadhus, and the present sadhus and devotees. He explained, 

“I am merely introducing the Akṣara-Puruṣottama Darśana, but all those that I have mentioned live the darśana. This darśana’s knowledge cannot simply be attained through the study of sacred texts. To realize the darśana, one must experience its gurus and devotees first-hand. Their lives must be seen closely.” 

He then added, 

“The darśana I am speaking of has hundreds of thousands of devotees, thousands of mandirs, and is established throughout the world. You will be introduced to the darśana today… We are all children of the śruti scriptures. Children love their mother in different ways, but their love is similar, and their mother is one. In this way, we are all brothers.” 

While expressing his admiration to the other Vedānta darśanas, he continued:

“ahaṃ Advaitaṃ namaskaromi, ahaṃ Dvaitaṃ namaskaromi, ahaṃ Viśiṣṭādvaitaṃ namaskaromi.”

“I bow to the Advaita Darśana. I bow to the Viśiṣṭādvaita Darśana. I bow to the Dvaita Darśana, and all other darśanas.” 

Admiring Svāmījī’s deep respect for all darśanas and the darśanic tradition, scholars in the assembly erupted in applause. They were overjoyed at witnessing the bhāṣyakāra’s humility, generosity, and genuine respect for others. The expression of such reverence and camaraderie was a true introduction to the values of the Akṣara-Puruṣottama Darśana. 

Swami Bhadreshdasji then continued to convey the foundational principles of the Akṣara-Puruṣottama Darśana. He expressed that the Akṣara-Puruṣottama Darśana was revealed by Bhagavān Svāminārāyaṇa and identified Bhagavān Svāminārāyaṇa as the iṣṭadeva of its followers. The darśana’s foundational principle is for one to become akṣararūpa—identify one’s ātman with Akṣarabrahman—and offer supreme devotion to Parabrahman. Svāmījī also expressed that within the Akṣara-Puruṣottama Darśana, ‘Akṣara’ and ‘Puruṣottama’ refer to Akṣarabrahman and Parabrahman—two ontologically distinct, divine entities who are eternally above māyā.

After Swami Bhadreshdasji’s introduction of the darśana, he reaffirmed the Akṣara-Puruṣottama Darśana’s unique principles by recalling key readings from Vacanāmṛta, Śrīmadbhagavadgītā, Upaniṣads, and the Brahmasūtras. His insightful address made it evident that the darśana was distinct from Viśiṣṭādvaita, Dvaita, and other Vedānta darśanas.

Bhāṣyakāra Swami Bhadreshdasji proceeded by stating, 

“I honestly feel that this commentary was not authored by me; such as task is beyond human ability. Its creation was inspired from by Akṣara-Puruṣottama Maharaj himself.”

After Svāmījī’s address, a discussion session was organized with the bhāṣyakāra. Leading scholars presented several questions including:

  • The Advaita Darśana also advocates two Brahmans. How does the Akṣara-Puruṣottama Darśana’s understanding of two Brahmans differ?
  • Can you explain the Brahmasūtra aphorism, “janmādyasya yataḥ?”
  • How does the darśana understand ‘tat’ in the aphorism: “tattu samanvayāt?”
  • What is the nature and form of liberation according the Akṣara-Puruṣottama Darśana?
  • According to the darśana, who is cause of the world?
  • How does the darśana interpret ‘tad’ found in the śruti mantra “tadaikṣata?”
  • How does the darśana understand “tattvamasi?”
  • The darśana expresses attaining oneness with Brahman. Upon such attainment, how is it possible to offer supreme devotion?
  • How is the śruti “Brahma veda brahmaiva bhavati” understood?
  • How does Svāminārāyaṇa Bhagavān, in his own words, reveal the existence of five ontologically distinct entities?
  • How is the foundational principle of the Akṣara-Puruṣottama Darśana expressed within the aphorism “athāto brahmajījñāsā?”

Bhāṣyakāra Swami Bhadreshdasji respectfully responded to all inquiries and offered comprehensive answers that were substantiated by readings from sacred texts. Attending scholars were satisfied and impressed by Swami Bhadreshdasji’s immense scholarship.

Svāmījī concluded the first session by introducing the Satsaṅga-Dīkṣā, a treatise authored by Pragaṭa Brahmasvarūpa Mahant Swami Maharaj. Upon examining the work, scholars applauded it as a contemporary smṛti scripture that is relevant to all. 

The Second Scholarly Session

At the beginning of the second session, Mahāmahopādhyāya Swami Bhadreshdasji elaborated on the guru’s significance in the Akṣara-Puruṣottama Darśana. He stated, 

“It is believed in the Akṣara-Puruṣottama Darśana that, like Parabrahman, Akṣarabrahman manifests in a human-like form on earth. This Akṣarabrahman is identified as the guru. Our saṃpradāya gives prominence to the guru. Parabrahman himself resides within the guru. As a result, it is believed that the guru is the present form of Paramātman… The darśana emphasizes the importance of developing firm conviction in the Akṣara Brahmasvarūpa guru and living according to his wishes.”

At the end of his address, Svāmījī extolled Pramukh Swami Maharaj and Mahant Swami Maharaj’s glory as revealed in the scriptures. He emphasized that the Prasthānatrayī-Svāminārāyaṇa-bhāṣya was authored by the grace of guru Pramukh Swami Maharaj. Pramukh Swami Maharaj himself not only instructed for it to be authored but also offered guidelines for its creation. He repeatedly stated, “Write without enmity.” Svāmījī added that in addition to inspiring the work, Pramukh Swami Maharaj played an active role in its creation by suggesting edits, clarifying elaborations, and resolving confusions. Swami Bhadreshdasji concluded his address by revealing Mahant Swami Maharaj as the present Akṣara Brahmasvarūpa guru.

A question-answer session was organized after Svāmījī’s address. By engaging in dialogue with the bhāṣyakāra himself, all who attended felt that the Akṣara Puruṣottama Darśana was truly a unique and distinct Vedic sanātana darśana.

Scholars’ Sentiments

In the final segment of the symposium, scholars expressed their sentiments on the assembly and their ten days of deliberations with Mahāmahopādhyāya Swami Bhadreshdasji.

  • Mahāmahopādhyāya Śrī R. Krushnamurti Shastriji conveyed: “I have had a relationship with Swami Bhadreshdasji for some time now. My relationship with him has reached new heights today. The guru’s grace is truly upon him. Just as Kalidas became exceptional through the grace of the Devi, Swami Bhadreshdasji’s extraordinary scholarship is infused with literary and poetic grace because of the blessings of his guru. It is without doubt that the wisdom attained by the guru’s blessings is far superior to any intelligence acquired through mere effort. The profound effect of the guru’s grace is evident in all of Svāmījī’s works.”
  • Pundit Śrī Subrahmanyamji remarked, “While listening to the way Svāmījī extolled the glory of his guru today, we felt as if our own guru was sitting before us.”
  • Mahāmahopādhyāya Śrī Mandidravid Shastriji added, “Today, it is evident that a new bhāṣya of Prasthānatrayī can still be authored. From the discussions with Svāmījī, it is clear that this darśana is Vedic. It is exceptional that Svāmījī authored a Prasthānatrayī bhāṣya. Its profound depth and insight raise awe.”
  • Śrī J. Ramkrushnaji revealed, “Old is gold, but new is platinum—This describes all facets of the Akṣara-Puruṣottama Darśana… I have heard the word ‘Mahāmahopādhyāya’ many times, but this morning during Swami Bhadreshdasji’s discourse, I saw the characteristics of a true Mahāmahopādhyāya. When I read his texts, I see the vernacular of Bhartruhari… Jealousy and enmity towards other darśanas cannot be seen in the darśana or its works. The darśana encompasses all of the qualities that a Vedic darśana should possess.”
  • Śrī M. L. N. Murtiji declared, “The Akṣara-Puruṣottama Darśana is a śrauta darśana. Whatever was expressed here, was substantiated based on the Upanishads, Bhagavadgītā, and other sacred works… Śruti scriptures give birth to various children— darśanas such as Advaita and Viśiṣṭādvaita. With the presentation of this new darśana, one experiences the joy of fathering a new child… Svāmījī answered my questions even from an Advaita perspective. He also supported his answers by referencing readings from sacred scriptures… I asked Svāmījī how long it took to author the bhāṣya. He said it took only twenty-one months. Scholars are too familiar with the overwhelming effort needed to produce even one book a year, in two years, three years, or sometimes even in five years. We can only presume the wisdom and knowledge of the scriptures that the author of a darśanic bhāṣya must possess.
  • Śrī Narayan Acharyaji proclaimed, “The Vacanāmṛta revealed by Bhagavān Svāminārāyaṇa is not mere an expression; it is the essence of the Vedas. This bhāṣya will be integral to revealing this essence. Only when we use the bhāṣya, vādagrantha, and other works to unveil the Vacanāmṛta’s dārśanic viewpoints will we be able to understand its principles and significance. Doing so will continue to give life to our Vedic saṃpradāya… Bhadreshdasji Swami is not only a bhāṣyakāra but also a sūtrakāra. The Svāminārāyaṇa-Siddhānta-Sudhā entwines the essence of the entire Bhagavadgītā in merely five sūtras. Each word of these verses recalls a distinct chapter of the Gītā. The conciseness of these verses is characteristic of a sūtra.”
  • Pundit Śrī Ramlal Sharmaji noticed that before accepting garlands or gifts, the sadhus of the saṃpradāya first presented them to their iṣṭadeva and guru. In reflection he stated, “I remembered my father when I saw bhāṣyakāra Swami Bhadreshdasji, because my father would also keep the mūrti of his guru with him. Even before drinking water, he would sanctify it at the guru’s feet; only then would he accept the sanctified water. I have observed Svāmījī’s devotion to his guru. Whenever anyone garlanded Svāmījī, he would tell them to offer it to the mūrti of his iṣṭadeva and guru first.”
  • Acharya Ganpati Bhatte expressed, “A darśana such as this is not only capable but also necessary to rid the human mind of its wickedness… Moreover, who else can author a text like the Satsaṅga-Dikṣā? It is an extraordinary work created by the saṃpradāya; its guru must be commended.”
The Vice-Chancellor’s Concluding Address

Śrī Murlidhar Sharma, the Vice-Chancellor of the National Sanskrit University, Tirupati then delivered the concluding address. His words summarized the sentiments of all who attended the symposium. He stated: 

“All attending scholars acknowledge the Akṣara-Puruṣottama Darśana as a Vedic sanātana darśana. It is not a branch of any other darśana, but rather, a distinct and original Vedānta darśana. Just as other darśanas possess a unique upāsanā, understanding of ontological entities, reflections on creation and liberation, and deliberations on pramāṇa, so does this darśana. For this reason, we accept it as a Vedānta darśana. Within a beautiful garden, caṃpo, sevaṃtī, and other flowers are different from one another. Yet, while staying in the same garden, they all have a distinct look, smell, and feel. In this Vedānta garden, the flower of Akṣara-Puruṣottama Darśana is like the blossomed flowers of the Advaita, Viśiṣṭādvaita, and Dvaita. This darśana provides joy to all Vedic scholars through its unique look, smell, and feel—its distinct philosophical principles. There is no doubt in this.

Swami Bhadreshdasji has entered the echelons of Śaṅkarācārya, Rāmānujācārya, Madhvācārya, and other ācāryas. It is our great fortune that we were able to listen to and discourse with him on the Akṣara-Puruṣottama Darśana. I adamantly believe that this is Pramukh Swami Maharaj’s great gift to the world.”

After his address, the Vice-Chancellor expressed, “The Akṣara-Puruṣottama Darśana is Vedic and the bhāṣya is in accordance with the śrutis.” As the Vice-Chancellor, he further proclaimed: “The National Sanskrit University welcomes, honors and establishes the Akṣara-Puruṣottama Darśana revealed by Parabrahman Svāminārāyaṇa.” He then announced, “The Advaita, Viśiṣṭādvaita, and Dvaita Darśanas are taught and studied at The National Sanskrit University. Similarly, the Akṣara-Puruṣottama Darśana, in accordance with its unique tradition, will also be taught and studied as a distinct Vedic darśana. By being a distinct Vedānta darśana, it has attained a prominent place in the Vedānta tradition.” Śrī Murlidhar Sharma expressed his satisfaction on the successful completion of the symposium by stating, “My wish of having a scholarly discussion with bhāṣyakāra Bhadreshdas Swami and welcoming, introducing, and establishing the Akṣara-Puruṣottama Darśana in South India is fulfilled today.” He concluded by reading the National Sanskrit University’s proceeding proclamation in support of the bhāṣyas:

Upon discussing the Akṣara-Puruṣottama Darśana continuously for a week, 

“We collectively proclaim that…

The Akṣara-Puruṣottama Darśana revealed by Parabrahman Svāminārāyaṇa is a Vedic sanātana darśana. It is also unique, original, and distinct from all other darśanas. It is indisputable that by the creation of the Prasthānatrayī-Svāminārāyaṇa-bhāṣya, the Akṣara-Puruṣottama Darśana will persist as long as the Sun and the Moon. Swami Bhadreshdasji has authored a unique, historic, and siddhānta-propagating work. Like Ādi-Śaṅkarācārya, his methods for composing scripture are comprehensible, lucid, deep in meaning, poetic, void of enmity and other defects, and proficient in advocating his principles. This was experienced by all scholars who examined this work.

Mahāmahopādhyāya Swami Bhadreshdasji, the author of a commentary on the entire Prasthānatrayī, is thoroughly qualified to join the echelons of Śaṅkarācārya, Rāmānujācārya, Madhvācārya, and other ācāryas. For this reason, all scholars wholeheartedly believe him to be decorated by the title: ‘Bhāṣyakāra Mahācārya.’”

The symposium concluded with Śrī Murlidhar Sharma and all scholars honoring Bhadreshdas Swami and presenting him with a written proclamation in support of the bhāṣyas. Thereafter, Pūjya Bhadreshdas Swami gifted a copy of the Akṣara-Puruṣottama Darśana’s Svāminārāyaṇa-bhāṣyas to the Vice-Chancellor and the other scholars present at the symposium. 

Conclusion of the Scholarly Symposium

The recital of the Vedic śānti mantra concluded the scholarly discussion of the Akṣara-Puruṣottama Darśana. Witness to this unprecedented event, the attending scholars signed a document to express their agreement on the proclamations made.

Surrounded by tunes from the nādasvarama, attendees again participated in a concluding procession. The event ended with Akṣara-Puruṣottama Maharaj being placed back in the Vice-Chancellor’s residence. To express his gratitude, the Vice-Chancellor called Pūjya Mahant Swami Maharaj and received his blessings. Śrī Murlidhar Sharma expressed his thoughts on the event in a formal letter. 

South India’s prominent scholars collectively welcomed and affirmed the Akṣara-Puruṣottama Darśana at the National Sanskrit University. The event was truly historical in the world of darśanic thought.