A further irony is that the fall-vadis brought this controversy to a head in an attempt to stop the translation and publication of the Sat-sandarbhas of Srila Jiva Gosvami, which is the very book mentioned by Srila Prabhupada as having all the conclusions of our philosophy.  Innocent persons must be careful to not come under the sway of such persons, whom Srila Prabhupada considers “false devotees.”  It is the duty of sincere followers of Srila Prabhupada to expose such persons or they will cause all sorts of disturbances to society. 

From the above analysis it is clear that fall-vadis take a one-sided view of the jiva issue.  It is also clear that they do not know the siddhanta, because knowing the siddhanta means being able to reconcile all apparent contradictions. The Absolute Truth is that plane of reality whereupon all contradictions can be reconciled.  The Lord has various opposing potencies in Him, samunnaddha-viruddha-saktaye (Bhag. 4.17.33); they all reside in Him peacefully, yasmin viruddha-gatayo hy anisam patanti (Bhag. 4.9.16).  Fall-vadis, however, cannot reconcile the numerous no-fall statements of Srila Prabhupada, our previous acaryas, and the sastra with their fall down theory.  Siddhantis, on the other hand, have no trouble reconciling the two, as will be seen later on. 

Many more quotes from Srila Prabhupada establishing that no one falls from Vaikuntha are in his books.  We think it is important for our readers to have first-hand knowledge of what Prabhupada said on this side of the matter, otherwise enthusiastic fall-vadis will put their own slant on things and try to convince people that the no-fall statements were just some obscure parts of Prabhupada’s teachings.  Therefore, we cite some more of his statements here:

Pure devotional service is so spiritually relishable that a devotee becomes automatically uninterested in material enjoyment. That is the sign of perfection in progressive devotional service.  A pure devotee continuously remembers the lotus feet of Lord Sri Krishna and does not forget Him even for a moment, not even in exchange for all the opulence of the three worlds. (Bhag. 1.5.19, purport)

Therefore, the devotees never fall down, but the materialists, i.e., the fruitive workers and the speculative philosophers, do fall down, being forced by their respective modes of nature. (Bhag. 1.6.31, purport)

The residents of Vaikuntha are always powerful and effulgent. (Cc. Adi 5.22)

The expansions of His separated forms are called living entities, and these living entities are classified according to the energies of the Lord.  They are divided into two classes—eternally liberated and eternally conditioned.  Eternally liberated living entities never come into contact with material nature, and therefore they do not have any experience of material life.  They are eternally engaged in Krishna consciousness, or devotional service to the Lord, and they are counted among the associates of Krishna. (TLC, p.108)

Persons who have achieved eternal, blissful life exactly on the level of Sri Krishna, and who are able to attract Lord Krishna by their transcendental loving service, are called eternally perfect. The technical name is nitya-siddha.  There are two classes of living entities, namely nitya-siddha and nitya-baddha.  The distinction is that the nitya-siddhas are eternally Krishna conscious without any forgetfulness, whereas the nitya-baddhas, or eternally conditioned souls, are forgetful of their relationship with Krishna.

The position of the nitya-siddhas is explained in the Padma Purana in connection with the narration of the Supreme Personality of Godhead and Satyabhama-devi.  The Lord tells Satyabhama, “My dear Satyabhama-devi, I have descended to this earthly planet by the request of Lord Brahma and other demigods.  Those who are born into this family of Yadu are all My eternal associates.  My dear wife, you should not consider that My associates are ever separated from Me; they are My personal expansions, and as such, you must know that they are almost as powerful as I am.  Because of their transcendental qualities, they are very, very dear to Me, as I am very, very dear to them.” (The Nectar of Devotion, p. 205)

The last word in knowledge is not self-realization or Brahman realization.  There is more to realize—namely, that the jiva is the eternal servant of Lord Krishna.  This realization is the awakening of supramental consciousness, and the activities a jiva performs in such consciousness are the beginning of his eternal life. (Renunciation Through Wisdom, p.147)

There are living entities; their number is greater.  Nitya-mukta, ever-liberated.  They live in the spiritual world, Vaikuntha planets.  Nitya-mukta.  Nitya-mukta means eternally liberated. They never come down in this material world.  And we are nitya-baddha—ever-conditioned, eternally conditioned. (Bhag. Lecture, 1973, Mayapura)

There are two kinds of living entities.  Nitya-baddha means ever-conditioned.  Ever-conditioned means those who are in this material world; they do not know when they came in touch with this material world.  Neither they do know when they will be liberated.  They are called nitya-baddha, ever-conditioned.  And similarly, there are nitya siddhas.  Nitya-siddhas means they never come in contact with this material world, and even they come here for some business, they do not forget their position. That is nitya-siddha.  Try to understand.  There are two kinds of living entities: nitya-siddha, nitya-baddha.  Nitya-baddhas are within this material world.  Beginning from Brahma down to a small ant, insignificant ant, they are all nitya-baddhas.