Someone posted a fairly mistranslated section of Srila Baladeva Vidyabhusana´s tika to Tattva Sandarbha, Anuccheda 32, to make the “glorious” point
that we all fell down into the material world because we have become “envious” of Krishna.

This respected person wrote:

“Srila Baladeva Vidyabhusana expresses the opinion in his commentary to this anuccheda (32) that first the jiva’s consciousness becomes covered by envy of the Supreme Lord and then is further covered by Maya when she places him in illusion. Baladeva likens this to the way a fire covered by a pot becomes further covered by darkness when the exhaustion of available oxygen extinguishes its flame.”

Now, let us see the ACTUAL tika and its translation:

amuyā māyayā |
asahamāneti dāsyā ucitam etat karma yat svāmi-vimukhān duḥkhākarotīti |
īśa-vaimukhyena pihitaṁ jīvaṁ māyā pidhatte, ghaṭenāvṛtaṁ dīpaṁ yathā tama āvṛṇotīti ||2c|| (32)

“Maya cannot tolerate the jivas disinclination towards the Lord.
So she gives them misery, just as the lid of a pot covers over the flame inside it.”

NOWHERE THE WORD ENVY IS MENTIONED…

“VIMUKHA” means “face turned away”, not ENVY.
Envy would be “īrsya” or “asūya “.

This “disinclination” is without beginning AND without any cause.

Then let us look at what Sripad Baladeva Vidyabhusana writes in his famous Gita Bhusana on Bhagavad Gita 13.20:

prakṛtiṁ puruṣaṁ caiva viddhy anādī ubhāv api |
vikārāṁś ca guṇāṁś caiva viddhi prakṛti-sambhavān ||20||

TRANSLATION
Know that both prakṛti and the jīva are without origin. And know that the body, the senses, happiness and distress all arise from prakṛti, not the jīva.

COMMENTARY
The association of the jīva and prakṛti, both of which are without beginning but which have differing natures, has no beginning in time. Now, the differing functions of prakṛti and the jīva in combination, and the cause of their beginningless association will be described.

The word api indicates emphasis or certainty. Know for certain (api) that prakṛti and jīva which are combined together are both without beginning—know that they are eternal because of being My śaktis. I have already explained that they are My energies, in verses like bhūmir āpo ’nalo vayuḥ (BG 7.4). The Lord then shows that the very nature of these two which have been associating together without beginning are very different. Know that the body and senses (vikārān) and happiness and distress (guṇān) arise from prakṛti, not from the jīva. The Lord indicates that jīva is different from the transformations of prakṛti as the field.

So…no “becoming envious”, no “vive la révolution”, no FALL-DOWN.
WITHOUT BEGINNING….HAS NO BEGINNING IN TIME….

And just for the sake of nectar, let us see what Srila Vishvanatha Chakravartipad has to say:

prakṛtiṁ puruṣaṁ caiva viddhy anādī ubhāv api |
vikārāṁś ca guṇāṁś caiva viddhi prakṛti-saṁbhavān ||20||

“Know that both prakṛti and the jīva are without origin. And know that the guṇas and its transformations all arise from prakṛti.”

“You have described the Paramātmā as the knower of the field. But speaking of the jīva who is also the knower of the field, how does the jīva come in contact with māyā and when did it start?”

Know that māyā (prakṛti), and the jīva (puruṣa) are both without an origin (anādi), having no first cause. This is because they are śaktis of Me, the Lord who is also without origin (anādi). In verses 4 and 5 of chapter 7 it was said:

bhūmir āpo ’nalo vāyuḥ khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me bhinnā prakṛtir aṣṭadhā
apareyam itas tv anyāṁ prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahābāho yayedaṁ dhāryate jagat

From this it is understood that, because matter and jīva are both without origin, being My śaktis, their connection is also without origin (anādi). But there is a real difference between them, even though they are mutually connected. Know that the body, senses and other elements (guṇān) and the transformations of the guṇas such as happiness, distress, lamentation and illusion (vikārān), all arise from prakṛti. Know that the jīva is very different from that prakṛti which has transformed into the field.

And since I am on a roll:

In Srila Vyasadeva’s Brahma-sutras, the very last section, 4.4.22, we can read:
“There is no return from the Lord’s abode, because of scriptural statements.”

This is followed by a lot of sastric quotes confirming this incontrovertible truth.
Here are some excerpts from Baladeva Vidyabhusana’s commentary which should put the fall idea to rest:

“One should never worry that the Supreme Lord would desire to make the jiva who is dependent on Him fall from His planet, and that the devotee would ever desire to give up the Lord, since scripture describes their mutual affection for each other.”

“The Lord can never let His devotees fall because smriti says the devotees have exclusive devotion to Him and the Lord is determined never to give them up, and because the Lord is without faults like cruelty or miserliness and the devotees are without fault, having devotion exclusively for the Lord.”

Thank you, Advaita das and Uttamasloka das.