[Advaita-l] Shankara and DrishTi-SrishTi vAda - eka jeeva vaada

[Bhaskar YR]

That SDV can be ruled out and only the DSV/EJV is meant can be understood by reading the relevant shlokas 9.46-52. In this method, as it is made clear, there is no need to understand the "tat" pada as in "tat tvam asi".
Just understanding the "tvam" pada is enough! What else could be a better shortcut, the choradvAra, the back door  access to Brahman? The inquirer is the one who has created this "prAtItikI sRShTi" (illusory creation). The inquirer is the jagatkartA and paramAtmA. VidyAraNya implies that this theory is so simple that even a boy can understand it.
seyaM prAtItikIsRShTistasmAjjAtA tataH svayam| jagatkartA paramAtmeti kShaNAd bAlo .api budhyate||

However, I do agree this requires an extremely high degree of VairAgya and shraddhA in Guru and Shastra than is normally required.

praNAms Sri Anand Hudli prabhuji
Hare Krishna

Kindly pardon me prabhuji, I failed to understand the  practical purpose this stand serving to the sAdhaka ( irrespective of his adhikAratvaM).  Has any Acharya started his teaching like me (the guru), shruti and upadesha from me, the god from whom you get the mOksha are all imagination in your mind!!??  OTOH, clarifying shishya what he assumed about the jagat and jagat saMbaNdha is his own imagination.  Here in this imaginary prapancha of jeeva for all practical purposes,  guru,  shAstra &  Ishwara and Ishwara kAruNya would not be included and this way the teachings of guru would  be more efficacious.  If Krishna started teaching geeta to arjuna ( an uttama adhikAri to get the upadesha from the lord) by saying : see arjuna me, this kurukshetra and my subsequent teaching (geetOpadesha) etc. are mere imagination in your mind, I am just wondering the fate of this smruti prasthAna in advaitic parlance :-) Yes, there is a statement in adhyAsa bhAshya that all the loukika & vaidika vyavahAra has the root in avidyA, from this can we conclude that shankara's teaching itself in this adhyAsa bhAshya is mere imagination in my mind!!??  Kindly tell me how many sAdhaka-s entered through  this chOradvAra and realized the brahman instantly??  OTOH, in shruti and AcharyOpadesha there is lot of emphasis of Ishwara krupa, kAruNya, insistence on vairagya, shama damAdi sAdhana, shravaNAdi direct sAdhana etc.  And when it comes to shruti, adheehi bhagavO brahmeti question, the answer is not about jeeva's imagination, it is about ekAtmatvaM or brahmaikatva darshana like shloka, shlOkakruta, anna and annaada.  IMHO, if the EJV / SDV attributed to avidyAvanta jeeva without considering the mahAn Atma,hiraNyagarbha, samashti antaHkaraNa etc. it would an anishta in Advaita vedAnta as it serves no practical purpose in Advaita sAdhana.    

Hari Hari Hari Bol!!!
Bhaskar