{
  "verse_id": "8.23",
  "mūla": {
    "devanāgarī": "यत्र काले त्व् अनावृत्तिम् आवृत्तिं चैव योगिनः | प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ",
    "iast": "yatra kāle tv anāvṛttim āvṛttiṃ caiva yoginaḥ | prayātā yānti taṃ kālaṃ vakṣyāmi bharatarṣabha",
    "chapter_position": "Chapter 8 (Akṣara-Brahma-Yoga (The Yoga of the Imperishable Brahman)), verse 23",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yatra",
      "lemma": "yatra",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यत्र"
    },
    {
      "surface_form": "kāle",
      "lemma": "kāla",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "प्रयाताः इति व्यवहितेन संबन्धः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "तु इत्यादेःयोगयुक्तो भवार्जुन [8",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        },
        {
          "sense": "मृताः आवृत्त्यनावृत्ती यान्ति तत्प्रतिपादनार्थमुत्तरो ग्रन्थ इत्यन्यथाप्रतीतिनिरासार्थमाह -- यदि ति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "मार्गे",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "काले"
    },
    {
      "surface_form": "tu",
      "lemma": "tu",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तु"
    },
    {
      "surface_form": "anāvṛttim",
      "lemma": "anāvṛtti",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "अपुनर्जन्म आवृत्तिं तद्विपरीतां चैव",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अनावृत्तिम्"
    },
    {
      "surface_form": "āvṛttim",
      "lemma": "āvṛtti",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आवृत्तिम्"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "yoginaḥ",
      "lemma": "yogin",
      "grammar": "nominative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "इति योगिनः कर्मिणश्च उच्यन्ते कर्मिणस्तु गुणतः -- कर्मयोगेन योगिनाम् (गीता 3",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "ज्ञानिनः पुण्यकर्मसम्बन्धिनश्च",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "योगिनः"
    },
    {
      "surface_form": "prayātāḥ",
      "lemma": "pra-√yā",
      "grammar": "nominative masculine plural participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्रयाताः"
    },
    {
      "surface_form": "yānti",
      "lemma": "√yā",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "यत्र काले",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "तं मार्गं वक्ष्यामि इत्यर्थः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "तत्प्रतिपादनार्थमुत्तरो ग्रन्थ इत्यन्यथाप्रतीतिनिरासार्थमाह -- यदि ति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "तं वक्ष्यामि",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "यस्मिंश्च काले प्रयाता आवृत्तिं यान्ति तं कालं वक्ष्यामीत्यन्वयः",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "देवयाने पथि प्रयाता ध्यायिनोऽनावृत्तिं यान्ति",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "यान्ति"
    },
    {
      "surface_form": "tam",
      "lemma": "tad",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तम्"
    },
    {
      "surface_form": "kālam",
      "lemma": "kāla",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कालम्"
    },
    {
      "surface_form": "vakṣyāmi",
      "lemma": "√vac",
      "grammar": "future indicative 1st person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "भरतर्षभ",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "इत्यर्थः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "। यद्यप्यग्निज्योतिषोः कालाभिमानित्वं स्वतो न सम्भवति तथापि सायम्प्रातः कालाभिमानित्वेन तथोक्तिः सम्भवति। अतएव मंत्रे --",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "हे भरतर्षभ अत्र कालशब्दस्य मुख्यार्थत्वे अग्निर्ज्योतिर्धूमशब्दानामनुपपत्तिर्गतिसृतिशब्दयोश्चेति तदनुरोधेनैकस्मिन्कालपद",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "वक्ष्यामि"
    },
    {
      "surface_form": "bharata",
      "lemma": "bharata",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भरत"
    },
    {
      "surface_form": "ṛṣabha",
      "lemma": "ṛṣabha",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ऋषभ"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "8.10",
      "type": "lemma-family resonance",
      "score": 0.9136,
      "feature_breakdown": {
        "cosine": 0.8536,
        "theme_graph": 0.0,
        "vocative": 0.0,
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        "lemma_overlap": 12.1825,
        "stem_prefix": 6.0
      }
    },
    {
      "verse": "6.20",
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        "cosine": 0.8546,
        "theme_graph": 0.0,
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        "lemma_overlap": 9.5686,
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      }
    },
    {
      "verse": "18.36",
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      "score": 0.894,
      "feature_breakdown": {
        "cosine": 0.844,
        "theme_graph": 0.0,
        "vocative": 0.0,
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        "lemma_overlap": 15.4622,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "11.41",
      "type": "shared-vocabulary echo",
      "score": 0.888,
      "feature_breakdown": {
        "cosine": 0.838,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 7.0814,
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    },
    {
      "verse": "17.12",
      "type": "lemma-family resonance",
      "score": 0.8856,
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        "cosine": 0.8356,
        "theme_graph": 0.0,
        "vocative": 0.0,
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      }
    },
    {
      "verse": "7.30",
      "type": "lemma-family resonance",
      "score": 0.8856,
      "feature_breakdown": {
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        "theme_graph": 0.0,
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    },
    {
      "verse": "11.25",
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        "theme_graph": 0.0,
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      }
    },
    {
      "verse": "4.2",
      "type": "shared-vocabulary echo",
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      "feature_breakdown": {
        "cosine": 0.8426,
        "theme_graph": 0.0,
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        "lemma_overlap": 7.3364,
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      }
    }
  ],
  "doctrinal_projections": {
    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_8.23",
        "anandgiri_8.23"
      ],
      "score": 0.5,
      "english_rendering": "Kṛṣṇa addresses Arjuna as 'bharatarṣabha' (bull of the Bharatas) to announce a teaching on kāla (time/path) that governs whether the departing yogin attains anāvṛtti (non-return) or āvṛtti (return). Śaṅkara reads 'yoginaḥ' as covering both jñāna-yogins and karma-yogins — the latter designated 'yogin' by loose extension from 'karmayogena yoginām' (BG 3.3). The bright path leads to liberation-without-return; the dark path leads back — but the jñānin who has realized the ātman is untouched by either path, since path-travel itself belongs to the realm of upādhi (limiting adjunct), not to the self."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_8.23",
        "vedantadeshika_8.23"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja insists that kāla here is not clock-time but is a shorthand (upalakaṣaṇa) for the presiding deities of time — the succession of divinities from Agni through the months and the year — that actually constitute the two mārgas (paths). The yogin who departs by the bright mārga is the bhakta whose pūjā (worship) was offered as kainkarya (service to Nārāyaṇa) and hence is carried irreversibly upward; the puṇyakarmī (meritorious actor) who departs by the dark mārga enjoys his earned realms and returns. The verse is an act of Bhagavān's grace (prasāda): He names Himself the knower of both paths so that the devotee may choose deliberately."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_8.23",
        "jayatirtha_8.23"
      ],
      "score": 0.5,
      "english_rendering": "Madhva reads 'kāla' as an upalakṣaṇa (indicator) for the entire array of path-deities beginning with Agni — the deity of kāla is just the first of a sequence to be specified in the following verses. The jīva (individual soul), eternally distinct from Hari, does not earn liberation by its own power; those jīvas whom Hari has marked for mukti travel the bright path and are received into His presence, while those marked for samsāra travel the dark. Kṛṣṇa's declaration 'vakṣyāmi' (I will tell) underscores that this knowledge comes only from the Lord — the jīva cannot reason its way to this path-topology independently."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_8.23"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha reads the verse as Kṛṣṇa's gracious answer to the devotee's natural question: by which mārga do those who know Bhagavān's mahimā (greatness) pass without return, and by which do others return? Kāla here signifies the mārga defined by the time-presiding deities — Agni and Jyotis are associated through their relation to the kāla-abhimānin deities of evening and dawn, citing the mantra 'agniś ca māmanyuś ca' for night and 'sūryaś ca māmanyuś ca' for day. The bhakta who is a mahimā-jñānin (knower of Kṛṣṇa's greatness) departs by the bright mārga into anāvṛtti; the arthārthī (one seeking worldly ends) departs by the dark mārga back into samsāra. This is not cosmic mechanics but Kṛṣṇa's līlā-prasāda (grace expressed as divine play)."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_8.23"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara opens by recalling the context: the paramareśvara-upāsaka (worshipper of the supreme Lord) was said to reach Brahman's abode and not return; others do return. This verse addresses the expectant question: by which kāla-distinguished mārga does the yogin pass to anāvṛtti, and by which to āvṛtti? Kāla here designates the path characterized by the time-presiding deities (kālābhimāni-devatā-upalaṣkita mārga), as the Chāndogya nyāya of 'raśmy-anusārī' already implies: the deities from Agni through uttarāyaṇa define the bright path. The word kāla is used as upalakṣaṇa (secondary marker) — technically Agni and Jyotis are not kālābhimāninī, but because the majority of the path-deities are kāla-presiders, the association is acceptable, just as 'āmravana' names a forest by its dominant tree."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_8.23"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana synthesizes: the saguna-brahma-upāsaka (worshipper of qualified Brahman) who has not yet attained samyag-darśana (integral vision) needs a path and so the devayāna-mārga (bright path) is taught; the pitṛyāna (dark path) is described for the purpose of glorifying the devayāna by contrast — niyamena āvṛtti-phala (necessarily leading to return). On the devayāna, some upāsakas who reach only up to Taḍit-loka and are led as far as Hiraṇyagarbha do eventually return after exhausting their merit; but the dahara-upāsakas (meditators on the dahara-ākāśa) attain krama-mukti (gradual liberation) and do not return. Hence kāla is used as upalakṣaṇa for the kālābhimāni-devatā-defined path, and since both paths have such deities in abundance, the upalakṣaṇa is not strained."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "Bharatarṣabha",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "योगिनः",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "4.25",
        "5.11",
        "8.14"
      ]
    },
    {
      "list": "सद्योमुक्ति",
      "role": "supporting",
      "other_verses_in_list": [
        "8.16"
      ]
    }
  ],
  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
      "a": 1.0,
      "b": 0.01,
      "e_v": 0.005,
      "z": 0.2,
      "h": 0.0,
      "th": 0.01
    },
    "corpus_provenance": {
      "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
      "panel_witnesses": [
        "bg-mula",
        "bg-shankara",
        "bg-ramanuja",
        "bg-madhva",
        "bg-vedantadeshika",
        "bg-vallabha",
        "bg-jayatirtha",
        "bg-anandgiri",
        "bg-sridhara",
        "bg-madhusudan"
      ]
    },
    "extraction_date": "2026-04-21",
    "score_methodology_documented_at": "Paper 1, Section II.B",
    "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)",
    "post_generation_repairs": [
      {
        "date": "2026-05-03",
        "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "prayātāḥ: prayā -> pra-√yā",
          "yānti: yā -> √yā",
          "vakṣyāmi: vac -> √vac"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If the bright and dark paths are defined by presiding deities rather than by clock-time, what does it mean for a practitioner today who has no access to the Vedic ritual fire-worship that feeds Agni — the first deity on the bright path?",
    "Madhva asserts that the jīva's path-assignment is determined by Hari, not by the jīva's own merit; does this render karma-yoga (action as discipline) merely preparatory theater, or does it serve a genuine causal role?",
    "Śaṅkara says the jñānin is untouched by either path: if so, why does Kṛṣṇa bother describing the paths at all to Arjuna, who is presumably being prepared for jñāna?",
    "All six commentators converge on kāla as upalakṣaṇa (secondary marker) for path-presiding deities — does this near-consensus point to a pre-Gītā cosmological stratum (Chāndogya 5.10 pañcāgni-vidyā) that the Gītā is recontextualizing rather than inventing?",
    "Madhusūdana introduces krama-mukti (gradual liberation) as a middle category between full liberation and return; how does this affect the binary structure of the two paths — is the verse's polarity (anāvṛtti / āvṛtti) a simplification?",
    "Vallabha grounds the two paths in Kṛṣṇa's mahimā-jñāna: does knowing Kṛṣṇa's greatness functionally replace the path-deities as the operative cause of non-return, collapsing cosmology into devotional epistemology?",
    "Across all six schools, the paths are understood as post-mortem traversals — yet the Gītā is addressed to a soldier on a battlefield. What is the practical uptake of this cosmological map for someone whose prāṇa-viyoga (departure of breath) may occur in an hour?"
  ],
  "everyday_applications": {
    "advaita": "The Advaita practitioner treats every deliberate action as sādhana (practice) for reducing the pull of upādhis (limiting conditions) — not to earn the bright path, but to thin the identification with the body-mind complex that makes path-travel feel real. Practically: one performs duties without internalizing results ('I did this'), so that at the moment of prāṇa-viyoga, the residue of kartṛtva (doer-sense) is minimal. The everyday discipline is discrimination (viveka) applied to each outcome — noticing when success or failure re-solidifies the sense of 'I am the agent.'",
    "viśiṣṭādvaita": "Rāmānuja's reader understands that path-quality is sealed not by ritual timing but by the quality of the will behind action: was each act offered as kainkarya to Nārāyaṇa, or was it self-serving? Practically: at the start of each task, a brief internal dedication — 'this for Bhagavān, not for my reward' — is the equivalent of departing by the bright path in the texture of daily life. The verse also invites one to cultivate the company of those whose karma is similarly surrendered, since the path-presiding deities are effectively the accumulated quality of one's intentional field.",
    "dvaita": "Madhva's reader accepts radical dependence: no number of correct actions guarantees the bright path if Hari's grace is absent. This does not collapse into passivity — rather it inverts the motivational structure. One performs sādhana (practice) as an expression of gratitude and surrender, not as investment. Practically: when a project fails despite diligent effort, the Dvaita interpretation offers equanimity without nihilism — Hari's economy is not visible from inside any single transaction. Daily discipline becomes less anxious when liberation is understood as received rather than earned.",
    "śuddhādvaita": "Vallabha's practitioner cultivates mahimā-jñāna (knowledge of Kṛṣṇa's greatness) as the primary everyday practice — not ritual correctness or metaphysical inquiry, but a sustained, joyful recognition of Kṛṣṇa's pervasion in each moment. Practically: beauty, music, tasting of prasāda, and even ordinary domestic care are offered as expressions of that recognition. The bright path is not an exit route to be prepared for; it is the texture of a life lived inside Kṛṣṇa's līlā. The verse motivates daily consciousness of 'am I acting as an arthārthī (seeker of personal ends) or as a mahimā-jñānin?'",
    "bhakti": "Śrīdhara's balanced reading makes the two paths a template for self-audit. The practitioner asks at the end of each day: which upāsanā (act of devotion or worship) was directed toward paramareśvara (the supreme Lord) without personal expectation, and which was driven by pūrta-karma (meritorious works expecting reward)? The former accumulates the pattern that aligns one with the devayāna; the latter accumulates āvṛtti-karma. Practically: even small ritual acts — morning prayer, charitable giving — are categorized not by their outer form but by the inner quality of expectation, making ordinary piety a continuous path-audit.",
    "advaita-bhakti": "Madhusūdana's krama-mukti (gradual liberation) teaching offers a generous framework: even imperfect upāsanā (qualified worship) that does not reach full samyag-darśana still carries the practitioner progressively toward liberation across multiple existences without reversal. Practically: this removes the high-stakes anxiety of 'am I advanced enough?' Each sincere act of upāsanā is a step on a one-directional arc. The everyday application is to maintain consistency of devotional practice rather than depth-testing one's metaphysical attainment — the direction of travel matters more than the current altitude."
  },
  "primary_meaning": "I will tell you, Arjuna, the times of departure by which yogins go forth to non-return, and those by which they return."
}