I have found interpretations of Bhagavadgita shlokas by Advaitin scholars Who display a distinct aversion to the assertion of Bhagavan Krishna as Himself being the Purushottama and His extolling Arjuna to surrender to Him.
I have posted here a scan of the Mandukya Upanishad translation by Swami Prabhavananda of RK Mission.
The sense I get is that Mandukya Upanishad, the go-to book for Advaitins, clearly states what the three states are - of Waking (Vaishvanara), Dream (Taijasa) and Dreamless sleep (Prajna) wherein they equate the dreamless sleep as a state of ignorance with what they call Ishwara. This Ishwara is neither here nor there as the Mandukya scholars hold OM as Brahman beyond Maya whereas their Ishwara is admixed with Maya.
The Mandukya neither explains nor reconciles the experience of many in creation except as an erroneous experience .
It appears that Mandukya neither needs a God nor explains creation. Just move on to OM and be done with it.
Bhagavadgita on the other hand clearly deals with Purushottama=Ishwara, Jiva or Akshara who transmigrates with experiences of doership and enjoyership, and the path to liberation from this relative experiential existence through Sadhana.
I quote below from Dr. S. Radhakrishnan's The Principal Upanishads. While writing about Mandukya he interestingly invokes Adi Shankara's commentary on the Bhagavadgita. He states as below:
I have always had the same understanding as stated here. There is Narayana (Adi Shankara's own expression) or the Supreme Godhead. He has an absolute aspect we call Brahman which is neither active nor emotive, but is pure consciousness. Then there is Ishwara we can loosely call God to mean the universal dynamic creative intelligence that we can relate to. When I merge into Godhead, I become one with Narayana. I cannot become Ishwara. I can say I have become Brahman but I do not have any active component anymore.
Sri Ishwar Puri-ji calls the ultimate Home or Totality of Consciousness as Sachkhand. It is both one and many, and EVERYTHING is present in it.
