Shloka 76
Adhyātma–Adhibhūta–Adhidaivata Correspondences and the Triguṇa Lakṣaṇas (Śānti-parva 301)
नभो वहति लोकेश रजस: परमां गतिम् । रजो वहति राजेन्द्र सत्त्वस्य परमां गतिम्
nabho vahati lokeśa rajasaḥ paramāṃ gatim | rajo vahati rājendra sattvasya paramāṃ gatim ||
ビーシュマは、死後のヨーギーが宇宙の諸原理を順次たどって段階的に上昇するさまを説く。諸世界の主よ、虚空（ākāśa）を司る神格がヨーギーをラジャス（rajas）の最高位へと運び、さらにラジャスが、王の中の最勝者よ、サットヴァ（sattva）の最高位へと押し進める。ここにある倫理的要諦は、内なる浄化が単なる徳の装飾ではなく、実在の道程であるということだ。心が動揺（rajas）から澄明（sattva）へと精錬されるにつれ、求道者は神聖なる臨在と究竟の合一へと担われ、再来を超える。
भीष्म उवाच
Educational Q&A
Liberation is portrayed as a stepwise ascent: the yogin is carried from one level of subtle existence to a higher one as the inner constitution becomes refined—moving from rajas (agitation) toward sattva (clarity), culminating in the supreme goal.
In Bhishma’s instruction to the king in the Shanti Parva, he describes how cosmic principles/deities ‘carry’ the yogin onward after death: the presiding power of space conveys him to the highest rajas, and rajas conveys him to the highest sattva—an image of progressive spiritual transit.