when liberated fall down

Here in this verse the Lord is described as mukti-pati, which means one under whose lotus feet there are all kinds of mukti. There are five kinds of mukti-sayujya, sarūpya, salokya, samipya and sarsti. Out of these five muktis, which can be achieved by any person engaged in devotional service to the Lord, the one which is known as sayujya is generally demanded by Mayavadi philosophers; they demand to become one with the impersonal Brahman effulgence of the Lord. In the opinion of many scholars, this sayujya-mukti, although counted among the five kinds of mukti, is not actually mukti because from sayujya-mukti one may again fall down to this material world. This information we have from Srimad-Bhagavatam wherein it is said patanty adhaḥ, which means "they again fall down." The monist philosopher, after executing severe austerity, merges into the impersonal effulgence of the Lord, but the living entity always wants reciprocation in loving affairs. Therefore, although the monist philosopher is elevated to the status of being one with the effulgence of the Lord, because there is no facility for associating with the Lord and rendering service unto Him, he again falls into this material world, and his service propensity is satisfied by material welfare activities like humanitarianism, altruism and philanthropy. There are many instances of such falldowns, even for great sannyasis in the Mayavada school.    (More...)

When a living entity gives up the material coverings, he remains a spirit soul. This spirit soul must enter into the spiritual sky to merge into the Brahman effulgence. Unfortunately, unless the living entity has information of the spiritual world and the Vaikunthas, there is a 99.9 percent chance of his falling down again into material existence. There is, however, a small chance of being promoted to a spiritual planet from the Brahman effulgence, or the brahmajyoti. This brahmajyoti is considered by impersonalists to be without variety, and the Buddhists consider it to be void. In either case, whether one accepts the spiritual sky as being without variety or void, there is none of the spiritual bliss which is enjoyed in the spiritual planets, the Vaikunthas or Krsnaloka. In the absence of varieties of enjoyment, the spirit soul gradually feels an attraction to enjoy a life of bliss, and not having any information of Krsnaloka or Vaikunthaloka, he naturally falls down to material activities in order to enjoy material varieties.    (More...)

The veda-vada followers of the Vedas are generally inclined to karma-kanḍa, the performance of sacrifice according to the Vedic injunctions. They are thereby promoted to higher planetary systems. They generally practice the Caturmasya system. Aksayyam ha vai caturmasya-yajinaḥ sukrtam bhavati: one who performs the caturmasya-yajna becomes pious. By becoming pious, one may be promoted to the higher planetary systems (ūrdhvam gacchanti sattva-sthaḥ). Some of the followers of the Vedas are attached to karma-kanḍa, the fruitive activities of the Vedas, in order to be promoted to a higher standard of life. Others argue that this is not the purpose of the Vedas. Tad yathaiveha karma jitaḥ lokaḥ ksiyate evam evam utra punya jitaḥ lokaḥ ksiyate. In this world someone may become very highly elevated by taking birth in an aristocratic family, by being well educated, beautiful or very rich. These are the gifts for pious activities enacted in the past life. However, these will be finished when the stock of pious activity is finished. If we become attached to pious activities, we may get these various worldly facilities in the next life and may take birth in the heavenly planets. But all this will eventually be finished. Ksine punye martya-lokam visanti (Bg. 9.21): when the stock of pious activity is finished, one again has to come to this martya-loka. According to the Vedic injunctions, the performance of pious activity is not really the objective of the Vedas. The objective of the Vedas is explained in Bhagavad-gita. Vedais ca sarvair aham eva vedyaḥ: the objective of the Vedas is to understand Krsna, the Supreme Personality of Godhead. Those who are veda-vadis are not actually advanced in knowledge, and those who are followers of jnana-kanḍa (Brahman understanding) are also not perfect. However, when one comes to the platform of upasana and accepts the worship of the Supreme Personality of Godhead, he becomes perfect (aradhananam sarvesam visnor aradhanam param). In the Vedas the worship of different demigods and the performance of sacrifice are certainly, mentioned, but such worship is inferior because the worshipers do not know that the ultimate goal is Visnu (na te viduḥ svartha-gatim hi visnum). When one comes to the platform of visnor aradhanam, or bhakti-yoga, one has attained the perfection of life. Otherwise, as indicated in Bhagavad-gita, one is not a tattva-vadi but a veda-vadi, a blind follower of the Vedic injunctions. A veda-vadi cannot be purified from material contamination unless he becomes a tattva-vadi, that is, one who knows tattva, the Absolute Truth. Tattva is also experienced in three features-brahmeti paramatmeti bhagavan iti sabdyate. Even after coming to the platform of understanding tattva, one must worship Bhagavan, Visnu and His expansions, or one is not yet perfect. Bahūnam janmanam ante jnanavan mam prapadyate: after many births, one who is actually in knowledge surrenders unto Krsna. The conclusion is that unintelligent men with a poor fund of knowledge cannot understand Bhagavan, Brahman or Paramatma, but after studying the Vedas and attaining the understanding of the Absolute Truth, the Supreme Personality of Godhead, one is supposed to be on the platform of perfect knowledge.    (More...)