In verse 8.24 of the Bhagavad Gita, Krishna says this:
Those who know the Supreme Brahman attain that Supreme by passing away from the world during the inﬂuence of the ﬁery god, in the light, at an auspicious moment of the day, during the fortnight of the waxing moon, or during the six months when the sun travels in the north.
Now at first glance, it might seem like it's saying something about time of death, but as I discuss in this answer, apart from Prabhupada pretty much all the commentators agree that this verse is actually about the path of the soul to Brahmaloka/Moksha, described in the Panchagni Vidya of the Chandogya and Brihadaranyaka Upanishad, which I discuss here, here, and here. Here is how the Brihadaranyaka Upanishad describes this path:
Those who thus know this, and those who in the forest worship faith and the True, go to light (arkis), from light to day, from day to the increasing half, from the increasing half to the six months when the sun goes to the north, from those six months to the world of the Devas (Devaloka), from the world of the Devas to the sun, from the sun to the place of lightning. When they have thus reached the place of lightning a spirit comes near them, and leads them to the worlds of ... Brahman. In these worlds of Brahman they dwell exalted for ages. There is no returning for them.
Note that the terms in this passage refer not to places (the day and the year are obviously not places), but rather to gods governing certain time periods. The Advaita philosopher Adi Shankaracharya provides a good argument for this in his commentary on the Brahma Sutras; see here and here. But the Dvaita philosopher Madhvacharya provides another argument for this in his commentary on Gita verse 8.24:
The word jyoti indicates illumination and is identified with the demigod known as Archi. This is confirmed in the Narada Purana which states: After reaching Agni the demigod of fire and then Archi the demigod of illumination and thereafter Ahah the demigod of day etc. It should be understood that Agni, Archi, Ahah and others are the presiding demigods of the respective time periods. Otherwise it would not be in accordance with the Vedic scriptures to say that during the daytime one reaches the bright waxing time of the month.
The Brahma Purana states: Since in essence there only exists days which also includes nights, how can one situated in equanimity be said to have achieved the brahman only in the day during the bright waxing time of the month. So it is clear to the lucid that the presiding demigods in tandem with their corresponding time periods is the only logical interpretation in accordance with Vedic scriptures.
The Garuda Purana states: The knowers of spiritual knowledge honor the presiding demigods of the respective time periods. Along with honouring the demigods such as Agni the fire god, Archi of illumination, Ahah of the day, Sukla of the waxing moon, Satmasah of the suns northern course and others, the presiding demigods of the Vishu or the passages travelled should also be honoured.
The Brahma Vaivarta Purana states: Honouring the presiding demigods of the day, the night, the waxing and waning moons, the sun on its northern and southern course as well as the Vishu; one who has realised the brahman attains the Supreme Lord.
My question is, where are these quotes in the Narada Purana, Brahma Purana, Garuda Purana, and Brahma Vaivarta Purana? I tried looking for them, but I couldn't find them.
By the way, more generally, why is it so difficult to track down Puranic quotes by Madhvacharya? I ran into similar issues in my question here about Madhavacharya's commentary on the Mandukya Upanishad. Did Madhvacharya rely on Purana manuscripts that were different than those used by both his predecessors and those who came after him? Because it almost seems like there's no overlap between the Puranic quotes in Madhvacharya's work and the Puranic quotes from other writers.