{
  "verse_id": "8.27",
  "mūla": {
    "devanāgarī": "नैते सृती पार्थ जानन् योगी मुह्यति कश्चन | तस्मात् सर्वेषु कालेषु योग-युक्तो भवार्जुन",
    "iast": "naite sṛtī pārtha jānan yogī muhyati kaścana | tasmāt sarveṣu kāleṣu yoga-yukto bhavārjuna",
    "chapter_position": "Chapter 8 (Akṣara-Brahma-Yoga (The Yoga of the Imperishable Brahman)), verse 27",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "ete",
      "lemma": "etad",
      "grammar": "accusative feminine dual noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एते"
    },
    {
      "surface_form": "sṛtī",
      "lemma": "sṛti",
      "grammar": "accusative feminine dual noun",
      "senses_attested_in_panel": [
        {
          "sense": "मार्गौ पार्थ जानन् संसाराय एका अन्या मोक्षाय इति योगी न मुह्यति कश्चन कश्चिदपि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "इति श्लोकेन यद्यपि मार्गचिन्तनमप्युपासनवत्परमपुरुषप्रीत्यर्थमेव तथापि मार्गज्ञानं हि गन्तुरव्याकुलगमनार्थमिति लोके सिद्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        },
        {
          "sense": "सोपाये ज्ञात्वाऽनुष्ठाय न मुह्यति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva",
            "jayatirtha"
          ]
        },
        {
          "sense": "मार्गौ",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "मार्गौ",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "सृती"
    },
    {
      "surface_form": "pārtha",
      "lemma": "pārtha",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "जानन् संसाराय एका अन्या मोक्षाय इति योगी न मुह्यति कश्चन कश्चिदपि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "इति मार्गज्ञानमात्रेण मोहाभावोऽभिधीयत इति प्रतीतिनिरासार्थमाह -- एते इति",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "मोक्षसंसारप्रापकौ जानन्कश्चिदपि योगी न मुह्यति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "जानन् क्रममोक्षायैका पुनः संसारायापरेति निश्चिन्वन् योगी ध्याननिष्ठो न मुह्यति",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "पार्थ"
    },
    {
      "surface_form": "jānan",
      "lemma": "√jñā",
      "grammar": "nominative masculine singular present participle verb",
      "senses_attested_in_panel": [
        {
          "sense": "संसाराय एका अन्या मोक्षाय इति योगी न मुह्यति कश्चन कश्चिदपि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "योगी प्रयाणकाले कश्चन न मुह्यति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "क्रममोक्षायैका पुनः संसारायापरेति निश्चिन्वन् योगी ध्याननिष्ठो न मुह्यति",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "जानन्"
    },
    {
      "surface_form": "yogī",
      "lemma": "yogin",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "न मुह्यति कश्चन कश्चिदपि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "प्रयाणकाले कश्चन न मुह्यति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "कश्चन न मुह्यति तस्मात्किंबहुना त्वं सर्वेषु कालेषु योगी भव न प्राणप्रयाणकाल",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "न मुह्यति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "ध्याननिष्ठो न मुह्यति",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "योगी"
    },
    {
      "surface_form": "muhyati",
      "lemma": "√muh",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "कश्चन कश्चिदपि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "अपि तु स्वेन",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "। तच्चाह स्कान्दे -- सृती ज्ञात्वा च सोपाये अनुष्ठाय च साधनम्। न कश्चिन्मोहमाप्नोति न चान्या तत्र वै गतिः इति।",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
          ]
        },
        {
          "sense": "तस्मात्किंबहुना त्वं सर्वेषु कालेषु योगी भव न प्राणप्रयाणकाल",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "। सुखबुद्ध्या स्वर्गादिफलं न कामयते किंतु परमेश्वरनिष्ठ एव भवतीत्यर्थः। स्पष्टमन्यत्।",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "। केवलं कर्म धूमादिमार्गप्रापकं कर्तव्यत्वेन न प्रत्येति कश्चन कश्चिदपि। तस्माद्योगस्यापुनरावृत्तिफलत्वात्सर्वेषु कालेषु",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "मुह्यति"
    },
    {
      "surface_form": "kaścana",
      "lemma": "kaścana",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "कश्चिदपि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "न मुह्यति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "न मुह्यति तस्मात्किंबहुना त्वं सर्वेषु कालेषु योगी भव न प्राणप्रयाणकाल",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "कश्चिदपि",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कश्चन"
    },
    {
      "surface_form": "tasmāt",
      "lemma": "tasmāt",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तस्मात्"
    },
    {
      "surface_form": "sarveṣu",
      "lemma": "sarva",
      "grammar": "locative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "कालेषु योगयुक्तः समाहितो भव अर्जुन",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "कालेषु योगी भव न प्राणप्रयाणकाल",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "सर्वेषु"
    },
    {
      "surface_form": "kāleṣu",
      "lemma": "kāla",
      "grammar": "locative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "योगयुक्तः समाहितो भव अर्जुन",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "योगी भव न प्राणप्रयाणकाल",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "योगयुक्तः समाहितचित्तो भवापुनरावृत्तये",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कालेषु"
    },
    {
      "surface_form": "yoga",
      "lemma": "yoga",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योग"
    },
    {
      "surface_form": "yuktaḥ",
      "lemma": "√yuj",
      "grammar": "nominative masculine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "युक्तः"
    },
    {
      "surface_form": "bhava",
      "lemma": "√bhū",
      "grammar": "present imperative 2nd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भव"
    },
    {
      "surface_form": "arjuna",
      "lemma": "arjuna",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अर्जुन"
    }
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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_8.27",
        "anandgiri_8.27"
      ],
      "score": 0.5,
      "english_rendering": "Knowing these two paths — one leading to liberation, the other to rebirth — the yogin (one absorbed in meditative discipline) is not deluded, for discrimination itself dissolves the bewilderment that binds the unwary. Śaṅkara's gloss is direct: the two paths are functionally opposed, and mere knowing of their opposition removes the confusion about which actions belong to which domain. Therefore, Arjuna, be ever established in yoga (unified concentration) — not merely at the hour of death but as a continuous condition of the purified intellect."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_8.27",
        "vedantadeshika_8.27"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja reads this verse as a devotional summons: the yogin who has internalized both paths does not waver at the moment of departure because he proceeds by his own arcirādi-mārga (the path of light, dawn, and the northern sun) to Bhagavān's abode. The verse does not merely promise safe passage — it commands daily contemplation of these paths as a form of kainkarya (service rendered to the Lord). Be yoga-yukta (yoked to yoga) at every moment, not only at death's threshold, because the orientation of the mind during life determines the trajectory of the departing self."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_8.27",
        "jayatirtha_8.27"
      ],
      "score": 0.5,
      "english_rendering": "Madhva anchors the verse in the Skānda-Purāṇa citation embedded in his bhāṣya: knowing and practising (jñātvā anuṣṭhāya) the two paths along with their upāyas (means and methods), no jīva (individual, eternally distinct from Hari) falls into moha (bewilderment). The double requirement — knowing AND enacting — is distinctly Madhva's insistence that mere intellectual acquaintance with the paths is insufficient; dependent worship of Hari must be embodied in action. There is no other gati (course) — the Skānda verse closes every alternative."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_8.27"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha frames the verse as Kṛṣṇa demonstrating the fruit of path-knowledge so as to draw the devotee into yoga without qualification. The emphasis falls on sarveshu kāleshu (at all times): yoga is not a death-bed preparation but a continuous mode of being that flows from prasāda (Kṛṣṇa's gracious gift). The bhāṣya makes explicit that even asking 'when should I practice?' already betrays a misunderstanding — the yogin simply abides in Kṛṣṇa's līlā-current at every moment, and the path takes care of itself."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_8.27"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara reads the verse as the summation of the chapter's bhakti-yoga, reading the two paths as mārgas (routes) leading to liberation or continued saṃsāra respectively. His interpretive addition is precise: knowing these paths, the yogin does not yearn for svarga (heaven) or other pleasures born of sukha-buddhi (the intellect oriented toward comfort), but remains fixed in Parameśvara-niṣṭhā (steadfast devotion to the Supreme Lord). The verse is not primarily about cosmic geography; it is a diagnosis of desire — the yogin who knows the paths loses the appetite for lesser destinations."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_8.27"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana synthesizes by reading the verse as praise of path-knowledge in order to elevate upāsanā (meditative worship) to salvific status: knowing that one path leads to krama-mokṣa (gradual liberation) and the other to return, the dhyāna-niṣṭha yogin (one established in meditation) does not mistake karma alone — the route to the pitṛyāna through smoke and the dark fortnight — as anything worth pursuing for its own sake. The command 'be yoga-yukta at all times' is therefore not a consolation prize for those who miss the auspicious hour; it is the declaration that sustained interior yoga (samāhita-citta, one-pointed mind) is itself the means to non-return."
    }
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  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "Pārtha",
      "preceding_question": "",
      "following_response": ""
    }
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      "list": "कश्चन",
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        "2.42",
        "2.55",
        "2.72",
        "3.16",
        "3.22",
        "3.23",
        "4.11",
        "4.33",
        "6.40",
        "7.1",
        "7.10",
        "8.8",
        "8.14",
        "8.19",
        "8.22",
        "9.13",
        "9.32",
        "10.11",
        "10.24",
        "11.5",
        "11.9",
        "12.7",
        "16.4",
        "16.5",
        "16.6",
        "17.26",
        "17.28",
        "18.6",
        "18.30",
        "18.31",
        "18.32",
        "18.33",
        "18.34",
        "18.35",
        "18.72",
        "18.74",
        "18.78"
      ]
    },
    {
      "list": "युक्त",
      "role": "supporting",
      "other_verses_in_list": [
        "1.14",
        "2.28",
        "2.39",
        "2.50",
        "2.51",
        "2.61",
        "2.64",
        "2.66",
        "3.26",
        "3.36",
        "4.18",
        "5.6",
        "5.7",
        "5.8",
        "5.12",
        "5.21",
        "5.23",
        "5.26",
        "6.8",
        "6.14",
        "6.17",
        "6.18",
        "6.29",
        "6.47",
        "7.17",
        "7.18",
        "7.22",
        "7.30",
        "8.8",
        "8.10",
        "8.14",
        "9.14",
        "9.22",
        "9.28",
        "9.34",
        "10.10",
        "12.1",
        "12.2",
        "15.14",
        "17.5",
        "17.17",
        "18.28",
        "18.51"
      ]
    },
    {
      "list": "सर्वे",
      "role": "supporting",
      "other_verses_in_list": [
        "1.9",
        "1.11",
        "1.25",
        "2.12",
        "2.46",
        "2.70",
        "4.19",
        "4.30",
        "4.36",
        "6.47",
        "8.7",
        "8.20",
        "10.13",
        "11.22",
        "11.26",
        "11.32",
        "11.36",
        "13.14",
        "13.27",
        "14.1",
        "18.21",
        "18.54"
      ]
    },
    {
      "list": "सर्वेषु कालेषु",
      "role": "supporting",
      "other_verses_in_list": [
        "8.7"
      ]
    }
  ],
  "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": [
          "jānan: jñā -> √jñā",
          "muhyati: muh -> √muh",
          "yuktaḥ: yuj -> √yuj",
          "bhava: bhū -> √bhū"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If path-knowledge alone dissolves delusion, what distinguishes intellectual knowledge of the arcirādi-mārga from the embodied orientation that actually steers the departing self — and does the distinction matter equally across all six schools?",
    "Madhva insists on jñātvā anuṣṭhāya (knowing AND practising) while Śaṅkara seems satisfied with jñāna alone — does the verse itself adjudicate this, or does the ambiguity in 'jānan' (knowing) hold both readings open?",
    "Vallabha's reading collapses the death-moment framing entirely into sarveshu kāleshu — is this exegetically warranted, or does it paper over a real tension between preparation for death and continuous practice?",
    "Śrīdhara's move from cosmology to desire-diagnosis (sukha-buddhi) reorients the verse away from eschatology toward ethics — what is lost, and what is gained, by that shift?",
    "Madhusūdana argues that dhyāna-niṣṭhā renders the auspicious-hour question moot; does this make the preceding verses (8.23–26) retrospectively provisional, applying only to karma-yogins who have not yet crossed into upāsanā?",
    "The verse commands yoga-yuktatā (being yoked to yoga) without specifying which yoga — given that chapters 7–8 have named jñāna, bhakti, and dhyāna separately, which school's reading of 'yoga' here is most exegetically grounded in the surrounding text?",
    "If the two paths encode a complete partition of possible post-mortem trajectories, what happens to Advaita's claim that the jñānin undergoes videha-mukti (bodiless liberation at death) rather than traversing either path at all?"
  ],
  "everyday_applications": {
    "advaita": "Train the discriminating faculty (viveka) to recognize, in each day's choices, which actions build toward liberation and which merely perpetuate conditioned habituations. The practical instruction is not to change what you do but to cease being confused about what your actions are doing to you — that clarity, applied continuously, is itself the yoga Śaṅkara commands.",
    "viśiṣṭādvaita": "Build a daily contemplative anchor — even five minutes at dawn — oriented explicitly toward the Lord as destination rather than toward outcomes. Rāmānuja's 'contemplate the arcirādi-mārga daily' translates into a concrete morning intention: I am moving toward Bhagavān, every action today is a step on that path, and the direction is already set.",
    "dvaita": "Before acting, ask the double question Madhva embeds in the Skānda citation: do I know what this action is in the larger architecture of paths, and am I actually enacting that knowledge — or is there a gap between my stated understanding and my behaviour? Closing that gap, day by day, is the discipline the verse prescribes.",
    "śuddhādvaita": "Release the habit of segregating 'spiritual time' from 'ordinary time.' Vallabha's sarveshu kāleshu (at all times) means the yoga of surrender to Kṛṣṇa's grace is available in a commute, a difficult conversation, a moment of failure — the only adjustment required is remembering that you are inside the līlā-current, not outside it waiting to be let in.",
    "bhakti": "Notice when desire for comfortable outcomes (Śrīdhara's sukha-buddhi) is quietly steering decisions — the wish for recognition, security, or ease posing as legitimate aspiration. The yogin Śrīdhara describes is not ascetically indifferent to outcomes but has re-routed the motivational engine: the question is not 'will this feel good?' but 'does this deepen my orientation toward the Lord?'",
    "advaita-bhakti": "Madhusūdana's practical gift is permission to stop worrying about dying at the right astronomical moment. If the mind is genuinely gathered — samāhita-citta (collected, undistracted, oriented) — during life, the hour of death becomes a non-issue. The everyday application is cultivating that quality of mind now: not as emergency preparation but as the texture of each day's interior life."
  },
  "primary_meaning": "Knowing these two paths, Arjuna, no yogi is ever confused. So be yoked to yoga at all times."
}