Ideas such as falling from Vaikuntha are illogical.  They are based on one’s material conception projected upon the transcendental reality.  In this regard Srila Bhaktisiddhanta writes emphatically (Vivrti on Bhag. 3.7.11):

“People present many illogical arguments, kutarka.  They consider the Lord in Goloka and the eternal transcendental variety, in the form of the eternal relation between the worshipable Lord and His devotees, equal to the temporary activities of the conditioned souls under the influence of maya.  Many arguments are raised in such philosophy considering the eternal transcendental objects equal to the material inert objects, but reality is not so.  The pastimes of the svarupa-sakti of the Lord are not equal to the temporary endeavors of the conditioned soul in the material world.”

Arguments given in support of fall down—which ultimately seek to impose an imperfection on the perfect world or on the perfect devotees—are only kutarka, false logic.  They stem from a poor understanding of the Lord’s svarupa-sakti.  All planets in the material world are places of fall down and by the influence of maya, people equate Vaikuntha to these material planets.  If this was correct, then what would be the significance of Lord Krishna’s statement, a brahma-bhuvanal lokaù . . . punar janma na vidyate?  What would be the value of His statement that in the material world all beings are fallible and in the spiritual world all beings are infallible?

From his own statements, it is clear that Srila Bhaktisiddhanta does not accept that the living entity falls from Vaikuntha.  Hence, any statement where he appears to say differently must be taken as a misunderstanding of his true meaning on the part of the reader.  Besides that, there is much evidence from the sastras and other realized devotees about the conditioning of the jiva, all of which state that it has no beginning. 

It should also be noted that all the references stating that the bondage of the jiva is beginningless—given here from Srila Bhaktisiddhanta and in the previous chapter from the works of Bhaktivinoda Thakura—are direct discussions on the bondage of the jiva. The fall-vadis avoid citing these parts but always manage to find support for their belief from the indirect words such as “attaining original svarupa,” “regaining memory” and so on, which they interpret to mean the conditioned soul was formerly in the Lord’s nitya-lila in Vaikuntha.  None of their sastric quotes directly state that jivas fall from Vaikuntha, yet they demand direct quotes that no one falls from Vaikuntha.  When this is presented, they try to reason it away.  Some even ignore it altogether.  In light of the above quotes, however, their conclusion is seen to be nothing but a misinterpretation. 

In preaching a saintly devotee may sometimes adjust the siddhanta or speak in an apparently ambiguous manner, but a dutiful disciple or grand-disciple must not confuse what is essentially a preaching technique with the true siddhanta, for that would be a disservice to the entire parampara.