Love of Jaya Vijaya and Citraketu !

teṣāṁ caturṇām anarthānāṁ nivṛttir api pañca-vidhā | eka-deśa-vartinī bahu deśa-vartinī prāyikī pūrṇā ātyantikī ceti | 

Each of the four types of anarthas have five grades of anartha-nivṛitti (nullification): limited or partial (eka-deśa-vārtinī), pervasive (bahu-deśa-vārtinī), almost complete (prāyiki), complete (pūrņa), and absolute (ātyantikī). 

tatra grāmo dagdhaḥ paṭo bhagna iti nyāyenāparādhottānām anarthānāṁ

nivṛttir bhajana-kriyānantaram |

Thus the nullification of anarthas arising from aparādha is as follows. From the start of devotional activities (bhajana-kriyā) the nullification is partial according to the nyãya: The town burned, the cloth is Torn. 

eka-deśa-vartinī niṣṭhāyām utpannāyāṁ bahula-deśa-vartinī ratāv utpadyamānāyāṁ prāyikī premnī pūrṇā śrī-bhagavat-pada-prāptāv ātyantikī ||

By continued practice, with the appearance of nisthã, the eradication is more pervasive. With the appearance of rati, or bhāva, the eradication is almost complete. With the appearance of prema, the eradication is complete. With the attainment of the Lord's association, the eradication of anarthas is absolute, with no possibility of their reappearance.  

yas tu tatrāpi citraketau kādācitko mahad-aparādhaḥ sa prātītika eva na vāstavaḥ | satyāṁ prema-sampattau pārṣadatva-vṛtratvayor vaiśiṣṭyābhāva-siddhāntāt |

Thus if one thinks that the following random episodes show anartha arising even after attaining the lotus feet of the Lord, one should throw out that thought from his mind by his intelligence. In the case of Citraketu, who had already attained the lotus feet of the Lord, his accidental mahā-aparādha to Shiva was apparent, not real, for there was no ill effect from his mistake. Both as an associate of the Lord and assuming the form of the demon Vrträsura, his wealth of prema was still evident. 

jaya-vijayayos tv aparādha-kāraṇaṁ prema-vijṛmbhitā svecchaiva | The apparent offense of Jāya and Vijāya was caused by their personal desire stimulated by prema. 

sā ca—he prabhu-vara! devādideva nārāyaṇa anyatrālpa-balatvāt asmāsu tu prātikūlyābhāvāt yadi tatra bhavato yuyutsā na sampadyate tadā āvām eva kenāpi prakāreṇa pratikūlīkṛtya tad yuddha-sukham anubhūyatām ity avayoḥ svataḥ paripūrṇatāyām aṇu-mātram api nyūnatvam asahamānayoḥ kiṅkarayoḥ prārthanā-haṭhaḥ svabhakta-vātsyalya-guṇam api laghūkṛtya niṣpādyatām ity ākārā kādācitka-prasaṅga-bhavā mānasā manasaiva jñeyā ||

The two desired in this way, "O Prabhu! O Lord of Lords! O Narayana! You're eager to enjoy the pleasure of fighting, but outside of ourselves, everyone else is too weak to oppose you. Though we're strong, we're not inimical to You. Somehow or other, make us inimical to You, and relish the happiness of fighting. We can't bear to see any lack whatever in Your perfection. Diminishing Your affection for Your devotees, please fulfill the prayer of Your faithful servants."  

—Mādhurya-kādambinī 3.16-17

From the Bhāgavatam—

yad yad vidhatte bhagavān svacchandātmātma-māyayā

tāni me śraddadhānasya kīrtanyāny anukīrtaya

Therefore please precisely describe all the activities and pastimes of the Personality of Godhead, who is full of self-desire and who assumes all these activities by His internal potency.

The Jaya-Vijaya and similar episodes like tulasi etc. occurred by the influence of Yoga-māyā— tatra ca yogamāyā durghaṭa-ghaṭanī cic-chaktiḥ | tṛtīye sanakādīnāṁ vaikuṇṭha-gamane [Bhagavat-Sandarbha, Anuched 43].

As said in vedānta sūtra 3.3.51—na sāmānyādapi, upalabdheḥ, mṛtyuvat, nahi lokāpattiḥ|| [na—Not; sāmānyāt-api—in spite of the resemblance; upalabdheḥ—for it is seen; mṛtyuvat—as in the case of death; na hi lokāpattiḥ—for the material not become], “[They do] not [fall] in spite of resemblance[as if they are in material existence], [because] it is seen for the material existence doesn’t come as in the case of death [because jīva is eternal]”

Simple meaning— Though it appears as if they are under material nature, but they are not because The liberated souls can’t come in contact with material nature just like it is eternal. So coming not in contact with material nature is a Svarupa lakṣana of a Liberated Jīva just as it’s eternal existence is.

To explain how Jaya-Vijaya are eternally liberated and were not subjected to accept “Material Bodies” Śrīla Prabhupāda Quotes Śrīla Madhvācārya’s Tantra-sāra in ŚB 7.1.37—

dvāḥ-sthāv ity anenādhikāra-sthatvam uktam

adhikāra-sthitāś caiva vimuktāś ca dvidhā janāḥ

viṣṇu-loka-sthitās teṣāṁ vara-śāpādi-yoginaḥ

adhikāra-sthitāṁ muktiṁ niyataṁ prāpnuvanti ca

vimukty-anantaraṁ teṣāṁ vara-śāpādayo nanu

dehendriyāsu-yuktaś ca pūrvaṁ paścān na tair yutāḥ

apy abhimānibhis teṣāṁ devaiḥ svātmottamair yutāḥ

The purport is that the personal associates of Lord Viṣṇu in Vaikuṇṭhaloka are always liberated souls. Even if sometimes cursed or blessed, they are always liberated and never contaminated by the material modes of nature. Before their liberation to Vaikuṇṭhaloka they possessed material bodies, but once they come to Vaikuṇṭha they no longer have them. Therefore even if the associates of Lord Viṣṇu sometimes descend as if cursed, they are always liberated.

As said in the Chāndogya—

athāta ātmādeśa evātmaivādhastādātmopariṣṭādātmā paścādātmā purastādātmā dakṣiṇata ātmottarata ātmaivedaṃ sarvamiti sa vā eṣa evaṃ paśyannevaṃ manvāna evaṃ vijānannātmaratirātmakrīḍa ātmamithuna ātmānandaḥ sa svarāḍbhavati tasya sarveṣu lokeṣu kāmacāro bhavati atha ye'nyathāto viduranyarājānaste kṣayyalokā bhavanti teṣāṃ sarveṣu lokeṣvakāmacāro bhavati ||

Next follows the explanation of the Infinite as the Self (Vāsudeva). Self is below, Self is above, Self is behind, Self is before, Self is on the right, Self is on the left, the Self alone is the nearest and the Full. He who sees Him thus, thinks of Him thus, understands Him thus, He always thinks the Self to be highest, He sports in the Self, He unites with the Self, has the Self for his joy, and comes directly under the rule of the Self.  For Him there is freedom of movement in all the worlds [do not come under influence of māyā]. But those who understand Him differently from this, live in perishable worlds and are under inferior rulers, for them there is no freedom of movement in all worlds [prone to karma].

All glories to Śrī Viśvanātha Cakravarti ṭhākura

All glories to Śrī Jīva Gosvāmi

Śrī Yaśasvinītanayaraṅganāthena kṛtam