As I discuss in this question, by far the most popular school of Hindu philosophy is the Vedanta school, which bases its tenets on the doctrines laid out in the Brahma Sutras, a work by the sage Vyasa that summarizes and systematizes the philosophical teachings of the Upanishads. You can read the Brahma Sutras here.
In any case, in Adhyaya 3 Pada 3 Sutra 26 of the Brahma Sutras, Vyasa says this:
Topic-15: Rejection and Reception of Merit
26. But where only the rejection of virtue and vice is spoken of, the reception of these by others has to be inferred, on account of the term reception being a counter-correlative of rejection. And this is on the analogy of kusas, metres, praise and recitation, as has been explained (by Jaimini).
Now most commentators interpret this Sutra as referring to the fact that when a person gets Moksha, their good karma and bad karma gets transferred to their friends and enemies respectively; see Adi Shankaracharya's commentary here and Ramanujacgarya's commentary here. But as with many things, the Dvaita philosopher Madhvacharya interprets this Sutra very differently. Madhvacharya thinks it's saying that after Moksha, liberated souls continue to meditate upon Brahman; here's what he says in this except from his commentary on the Brahma Sutras.
Just as the twice-born after the performance of the (daily) study enjoined upon them, viz., Brahma Yagna, they recite the praises (Yajus and other mantras) and the songs (of Sama Veda) wearing merely at their pleasure the Kusa Pavitra on their finger ; so ... also meditation, etc., in the world of heaven (are performed by the blessed of their own accord). For all the other injunctions are only subservient to the injunction (statement) referring to final beatitude, viz., "He who knows Brahman attains to the Highest (Brahman) " (Tait. III. 10). And this optional performance of devotion etc., by the released is spoken of in such texts as, " He remains singing the Saman " (Tait III. 10) ; also in the Brahma Tarka, "Indeed even those that have attained to heavenly bliss perform of their own accord the meditation of Hari, just as Brahmins after their regular duty recite the Vedas, observing the rule of wearing Kusa grass, etc., (sitting with their face to the east, etc.)." Further the Bharata says "Krishna the Lord of perfect bliss is worshipped by the released from whom all wrong knowledge is swept."
I discuss the Taittiriya Upanishad's description of liberated souls praising Vishnu using the Purushagati Saman in my question and answer here. But my question is, where does the Mahabharata say that liberated souls worship Krishna?
Now in principle, one could check the Mahabharata Tatparya Nirnaya, Madhvacharya's commentary on the Mahbharata. But as I discuss in this question, Madhvacharya's scriptural quotes are notoriously hard to track down in actual copies of texts we have in our possession. And so I am virtually certain that Madhvacharya doesn't mention this putative quote in his Mahabharata commentary.
In any case, is anyone familiar with this Mahabharata quote?