THE CONCEPT OF "MUKTI FOR ASURAS" IS NOT SUPPORTED IN SHREE MADHWA-SAMPRADAYA. THE FOLLOWING EXTRACT EXPLAINS "SAYUJYA-MUKTI" OF KAMSA - AS YOU CAN SEE THE DICHOTOMY "VAYU - KALANEMI (OTHER ASURAS)" IS BEING USED.
असुरान् हत्वा ततः श्वासोच्छ्वासरुपिणं मां वियोजयिष्यति इत्यर्थः । ।
By killing the wicked demons and asuras like Kamsa, Arishta, Trinivarta, Putana, Kesi etc., the wind / breath in them will be exonerated.
In "Mahabharata Tatparya Nirnaya", this
point is gloriously brought out by Shrimad Acharya, The Great : 13-131 says :
point is gloriously brought out by Shrimad Acharya, The Great : 13-131 says :
देने तु यो भवदमुष्य रमेशबन्धु
वायुः स कृष्णतनुमाश्रयदन्यपापम्।
दैत्यं चकर्ष हरिरत्र शरीरसंस्थं
पश्यत्सु कञ्जजमुखेषु सरेष्वनन्तः । । १३१ । ।
Kamsa attained Sayujya status as seen in some unauthoritative Puranas is referred here.
कंसः सायुज्यं प्राप इति पुराणोक्ते गतिमाह देह इति।
अमुष्य कंसस्य देहे रमेशबन्धुः हरेर्मित्रम् ।
In the body of Kamsa, the friend of Sri Hari is Vayu
यद्वा रमा जाया तस्या ऐशः भर्ता सङ्कर्षणः तस्य बन्धु पुत्र इत्यर्थः ।
The Master of MahaLakshmi Sankarshana and whose Son is Vayu.
यो वायुः अभवत् स कृष्णतनुं आश्रयत् प्रविवेश ।
The Vayu (the wind — the breath) which was in Kamsa, entered Sri Hari - Sri Krishna.
दैत्यं कालनेमि कंसः चकर्ष तमः प्रतीति शेषः ।
That daitya Kalanemi who was born as Kamsa reached eternal hell, while the other jiva Vayu in him, entered Sri Krishna.
What is the authority for this Srimad Acharya states here :
पश्यत्सु सुरेषु अनन्तः - योगिप्रत्यक्षमेव प्रमाणं अत्र ।
All the yogis and Devatas saw this feature.
When Sri Vadiraja Swami states here मरुत् ववौ he has in mind the fine narration given by Srimad Acharya as stated above, which serves great prameya and also the marvellous dignity and beauty of expression.
Cited from
"Rukminisha-Vijaya", First Sarga
by Tamraparni Subbachar Raghavendram,
Sri Madhva Siddhanta Onnahini Sabha,
Tiruchanur, 2007, page 114
OCR and Sanskrit transliteration by Vishnudut1926
