Lazy Teacher, Bad Outcome + 3 More

Baba

This email contains four sections:
1. Posting: Lazy Teacher, Bad Outcome
2. End Quote: Inhumane And Bestial
3. PS #1132: O’ Parama Purusa, Your Presence Transformed My Whole Existence
4. Links

LAZY TEACHER, BAD OUTCOME

Namaskar,
We know that in our Ananda Marga, everything is done in a very systematic way: Sadhana, our way of eating, bathing, and so many other facets of life including our Ananda Marga dances. Our dances like tandava must also be done in a specific manner according to Guru's guidelines, otherwise all the benefits are lost.

TANDAVA DANCE AT DMS:

OUR WTS IN-CHARGES FAILED TO GUIDE DANCERS

Unfortunately, at a recent DMS, the Wt organisers failed to give basic guidelines to our young margii boys about our Ananda Marga dances. This is most disturbing because our innocent youths who participate in DMS activities like the tandava are obviously involved and interested in Ananda Marga. And that interest and enthusiasm must be properly cultivated and harnessed. Yet the Wt organisers and in-charges failed to do the needful and could not guide those innocent youths in the right way.

So it is sad that the efforts of those willing and eager youthful margiis, who were trying their best to dance, were undermined by in-charge Wts because those youths were never taught the proper way. And this had a cascading effect. Those in attendance also got the wrong teaching about how tandava should be done - as well as all those who heard about it from others etc.

CASCADING ILL EFFECTS:

MANY ARE LEARNING THE WRONG APPROACH

Indeed the problem is multiplying and mushrooming. First off, those in- charges Wts are not aware of how to dance tandava and kaosikii properly. So this teaching is neglected because those in-charges don't practice daily. When they don't do it then how can they teach it. They cannot - they forgot how.

This is how a simple wrong becomes a systemic problem. All because the in-charge Wts are not aware about the fundamentals of tandava: (a) The knee should come up high across the chest, (b) the arms must be straight like iron rods across the earth, (c) the gaze should be fixed forward, (d) the jumping should be high and consistent, (e) the dress should be all red, not green, (f) the dancing should be done in unison, and (g) the dancers must all hold skull, fire, knife, or snake according to the prescribed system.

When our own Wts are not aware and competent about the tandava dance, it is not surprising that this code was broken during a recent DMS when those Wts failed to properly prepare our margii youths. Take a look here at what happened.

Sadly, in the above photo, those well-intentioned youths never got the proper training to dance tandava in the right method. Those in-charge Wts were negligent in guiding them.

WHAT TO LEARN FROM THIS

So there are a few points to take away from this:
1 Those energetic and inspired youths must be taught to dance tandava in the proper form.
2. In-charge Wts must learn themselves and be more keen in giving guidelines, lest they will always fall short in their duty, and adversely affect the growth of sadhakas.

Here below are some of Guru’s many guidelines about tandava.

TANDAVA IS A PHYSICALLY DEMANDING DANCE

AND IT IS THE ONLY PHYSICAL EXERCISE FOR THE BRAIN

Baba says, "The primordial phase of Oriental dance, is táńd́ava. It is not a very easy job either. The knees must cross the navel. When they cross the navel it is called Brahma táńd́ava. When they cross the anáhata [mid-point of the chest] it is called Viśńu táńd́ava. When they cross this portion [indicates the throat], it is called Rudra táńd́ava. It is very difficult to dance Rudra táńd́ava. It requires long practice." (1)


Ananda Marga philosophy states, "[Tandava] is an all-corporal exercise, an exercise for the entire body, including the brain. (There are intellectual exercises for the brain, but hardly any physical exercise. In fact, táńd́ava is the only physical exercise for the brain.) And among all dances it is the best." (2)

INNER MEANING OF TANDAVA

& WHAT THE DANCERS SHOULD HOLD

Baba says, "Ta'n'd'ava is a heroic dance, showing the fight between life and death. The knife represents life, represents your vital stamina, and the skull represents the death that wants to destroy you. You are fighting against death with your weapon, be it a knife or a trishula (trident). And as per the rule, during the day, if one so desires, one may use a live snake in place of the skull; and at night one may use a fire masha'la [torch] or a d'ambaru [small drum]. This is the rule. So ta'n'd'ava represents the eternal fight, the fight for survival, the fight to maintain existence, the fight to establish oneself as a man in this world." (3)

NAMING AND SPIRIT OF THE TANDAVA DANCE

   Baba says, "Why is it called táńd́ava? In Sanskrit tańd́ means “to jump”. Tańd́u means “of jumping habit”. Táńd́ava means “having the use of tańd́u, the use of jumping”. But jumping in the proper style, not in a disorderly manner. You should learn it properly in a disciplined way."
   "And táńd́ava represents life; you know Tantra is a cult of life, it is not a cult of death. For Tantra you should be strong physically, mentally and spiritually. First in the present tense; Lord Shiva says all your expressions, all your manifestations, must be based on the present tense. So this táńd́ava is the starting phase of Tantra."
   "This táńd́ava I said represents life, it represents vitality. There are so many forces that want to destroy you, so many forces forces that are inimical to you by nature. Say a snake – a snake is a born enemy. There are many such born enemies. As Tantra represents life, táńd́ava says that one’s spirit should be based on vitality, based on the principle of survival."
   "This human skull represents death. You are surrounded by death, but you must not be defeated, you must not develop the psychology of fear or defeatism. So the knife is with you to fight against death. Yours is a fight for survival. In the daytime one may also use a snake to represent death – not an ordinary snake, but a venomous snake. In India our boys dance with a snake. But at nighttime neither a skull nor a snake will be visible. Here there is light, they will be visible, but in a burial ground, in a cremation ground, where there is darkness, a snake or skull will not be visible. There you may use fire to represent death."
   "This is the spirit of Tantra. To fight, to fight for survival. [[It is the normal wont of all living beings to fight for survival.]]" (4)

MUST HOLD SKULL, SNAKE, DAMBARU, & DAGGER ETC

Baba says, "The inner motivation of ta'n'd'ava is the following:  'Destruction is inevitable, but I will continue to fight against destruction through struggle'. So there is a skull [snake, torch or dambaru] in one hand and a dagger [or trident] in the other. The skull represents destruction, and the dagger represents fight. The underlying feeling is 'I will not surrender to destruction or death. I will continue the struggle with this dagger'." (5)

The red garment means, "I am established above rajoguna [the mutative factor]; rajoguna is my outer clothing; I am not rajogunii." The red color is indicative of rajoguna. (6)

DANCES AT DMS WERE WRONG

A SYSTEMIC PROBLEM WITH LONG-TERM EFFECTS

It is important to inculcate our youths with good teachings and the right method. Just as we teach our margii children about the right way to eat, so they can reap the benefits of a sentient diet for their entire life, similarly they should be taught the correct method for dancing tandava so they can get those benefits each and every day. Alas, when our own Wts fail to guide our youths in this endeavor, then there is a big loss. Those youths will not get the benefits of that practice, and even worse, the younger generation will fail to be the torchbearers of our Ananda Marga practices like tandava as Guru’s system is not being followed.

After all, those spirited youths are praiseworthy for coming forward onto the stage at the recent DMS and dancing. With a pure heart and ardent desire they performed. Only those in-charge Wts are negligent and culpable.

In Him,
Vibhuti Bhusan


REFERENCES
1. AV-12, Dance, Mudrá and Tantra
2. Ananda Vacanamrtam - 6, The Cosmic Father Has a Special Responsibility
3. Ananda Vacanamrtam - 6, The Cosmic Father Has a Special Responsibility
4. AV-12, Dance, Mudrá and Tantra
5. 9 Nov 1978 Kolkata
6. Táńd́ava Dance – What and Why?, 20 April 1979, Kolkata

== Section 2 ==

The sections below demarcated by asterisks is an entirely different topic,
completely unrelated to the above material. It stands on its own as a point of interest.

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Inhumane And Bestial

Ananda Marga philosophy states, “Women covering their faces with burkas – is this rational? You know burkas have but tiny holes to see through, and women have to walk along the path peeping through these holes. This is inhuman and bestial. No civilized society, civilized country or civilized person should accept this kind of decree. These are naked dogmas.” (1)

In India:

Shariat Law And The Degradation Of Muslim Women

Courtesy of Ankur Betageri

It is extremely unfortunate that personal laws have been passed in India on the pretext of retaining the diversity and uniqueness of religious practices. This has allowed Muslims to follow, in certain cases, the primitive shariat law, the most important fallout of which is the social degradation of Muslim women.

Shariat law follows the percepts laid out in the Qur’an and the Sunnah and also codifies certain practices – like women covering their body with the burqa – which are said to be part of the Islamic tradition. Since the Qur’an and Sunnah do not consider woman the equal of man, shariat law’s treatment of women is often extremely harsh and unfair. That women are stoned to death and accused of adultery when they are actually victims of rape, unable to produce four witnesses required by the law, is widely known but these deadly laws are only practiced in Islamic countries like Iran, Syria and Saudi Arabia where shariat is the state law. In India, shariat is practiced and is legally binding only in matters relating to marriage, divorce and sexual relationships, but this limited use of shariat is enough to put the Muslim woman in a position of extreme disadvantage and helplessness, forcing her to suffer silently, and without protest, the injustices committed against her by men. There are innumerable cases of domestic rape, for example, routinely committed by the relatives of the woman’s husband, which are not reported, as reporting them successfully under shariat law would require the victim to produce four witnesses. There are many issues such as these which make the life of an Indian Muslim woman in a Muslim household one vulnerable to brutal violations of human rights and one fated to silent suffering. This treatment of the Muslim woman in the 21st century, which can only be described as barbaric, is having a lot of negative repercussions on the rest of the Indian society. It is undeniable that it is having a retrograde influence on the status of women in the still very much backward and patriarchal Indian society.

It is therefore important to stand by the Muslim man and the Muslim woman oppressed by, and oppressed because of, Islam. There is indeed something sick about the politically correct stand of not speaking against the oppressive influence of Islam and its horrendous treatment of women. This conspiracy of silence must end. Shariat law in the form of Muslim Personal Law which encourages and validates polygamy, triple-talakh, sexual oppression and the deliberate cretinazation of the Muslim woman must be challenged and opposed.

All The Atrocities Committed In The Name Of Islam Are, In Fact,

A Direct Result Of Adhering Strictly To The Teachings Of Qur’An

So it is extremely important to reduce the influence of Islam on modern life: it is in the interest of Muslims, and in the interest of the rest of the humanity. I was made to believe by the ‘secular’ media that the source of Islamic terror was a certain extreme interpretation of Islam (as exemplified in extremist-militant manifestoes like The Absent Obligation) but after reading the Qur’an and excerpts from the life of Prophet Muhammad, I am convinced that all the atrocities committed in the name of Islam are, in fact, a direct result of adhering strictly to the teachings of Qur’an and following the life of Prophet Muhammad. Instead of expressing outrage at this statement, which has unfortunately become the preferred, and accepted, mode of response to any criticism of Islam, one would do well to verify the veracity of this claim by reading the Qur’an and the life of Prophet Muhammad.

Is It Okay To Give A Man The Right To Discard His Wife

By Uttering The Word Talakh (Divorce) Three Times?

I think the time has come when we non-Muslims asked ourselves what or who we stand with: Islam or Muslims? Islam has no regard for life, it asks Muslims to kill or be killed, for the sake of spreading Islam. Muslims are human beings like us who have been born to Muslim parents, some of whom, indoctrinated with Islamist ideology, have become fanatical Islamists. I don’t think we can continue to close our eyes to the systematic and deliberate degradation of the life of the Indian Muslim woman. Let us ask ourselves: Is it ethical to support a legal system which allows a man to humiliate and spiritually destroy his wife by marrying another woman? Is it okay to give a man the right to discard his wife like a piece of garment by uttering the word talakh (divorce) three times? Is it alright to put the onus of proving rape on the victim and ask her to produce four witnesses or be persecuted for the crime of adultery? Is it okay for a Muslim woman in the 21st century to be told that paradise lies at the foot of her husband? Is it alright to brainwash Muslim women to think that they are mentally unfit to take care of themselves and their children? Is it alright to impose religious injunctions to prevent Muslim women from dressing, moving about and living in a way they choose? Is it okay for Muslim clerics to impose fatwas preventing school girls from studying, singing and making music because they pose a ‘threat to moral order’?

Injustices Committed Against The Muslim Woman In The Name Of Religion

In short, is it alright to allow injustice in the name of religion? If not, we must act. The primitive shariat law imposed as Muslim Personal Law in India must be scrapped and a uniform civil code must be passed. Muslims in India are Indian citizens living in the modern world, we cannot have them follow a 1400-year-old law code, and pretend that everything would be okay after that. As a secular country India must protect the interests of Muslim women and treat all its citizens equally regardless of their religious affiliation and it is only by passing the uniform civil code that such an equal treatment can be ensured.

People in India have always been divided on the uniform civil code but I hope the Indian citizen of today recognizes the right of the Muslim woman to live a life of dignity over the right of a religion to preserve an oppressive and outmoded way of life. I hope everybody speaks out and works towards putting to an end the injustices committed against the Muslim woman in the name of religion. The passing of a uniform civil code would be the first and most decisive step in that direction. - Courtesy of Ankur Betageri

REFERENCE
1. AV-15, Buddha o Aśt́áḿga Márga”

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== Section 3 ==

~ O’ Parama Purusa, Your Presence Transformed My Whole Existence ~

"Ele álor váne, dolá diye ,kotháy lukiye gele..." (PS #1132)

Purport:

O’ Parama Purusa, You are so gracious. You came with the flood of effulgence - Your presence transformed my whole existence. After spiritually vibrating me and filling my mind with devotion, where have You hidden Yourself? I can’t see You. You have saturated the gentle breeze with Your divine fragrance. O’ my Lord, You divinely intoxicated my mind with devotion. After gracing me in this way, where have You gone?

O’ Supreme Entity, everyone yearns for You; all long to get You more close. No one wants to leave You for even a single moment. By having You, the heart basks in bliss. Every bhakta wants to surrender unto You and always remain under Your shelter. O’ Divine Entity, whatever sweetness exists in their mind, they want to pour at Your lotus feet and satisfy their age-old longing to please You.

O Bhavatiita [1], please grace me by coming close - please come in madhura bhava [2] and remove all my imperfections. Make me pure so I can realise You fully. O’ my Lord, please come, with new rhythm, song, melody, and tunes, and with Your heart-exuberating, soul-stirring new beats.

O’ Parama Purusa, Baba, Please shower Your causeless grace and make my life successful...


NOTE FOR PRABHAT SAMGIITA #1132:

[1] Bha'va'tiita: This is one of the names of Parama Purusa and describes one of His infinite attributions. In His stance of bhava’tiita, Parama Purusa is beyond all thought conception. Bhava means thinking, and atiita means beyond. So bhavatiita means the Entity who is beyond all thought. If one tries to think of Bhavatiita - i.e. the Supreme Entity - then one’s mind gets suspended and ceases to function. It is akin to the doll of salt that tries to measure the depths of the ocean. It dissolves before reaching the bottom and becomes one with the ocean. Similarly, the mind cannot reach that Entity who is Bhavatiita. As the unit mind tries to think of Him, the mind actually becomes one with Him, by His grace. That unit mind loses its individuality and merges into Him - it cannot remain separate. That is why He is Bhavatiita.

Ananda Marga philosophy states, "Parama Purus'a, the Supreme Reality, is beyond all speech and thought: He is beyond the reach of the vocal cord. So He is bha'va'tiita ["beyond bha'va"]...The more one thinks of His infinite qualities, the more one becomes speechless, the more deeply one becomes absorbed in Him." (1) 

[2] Madhura Bhava: There are different relations / bhavas a sadhaka may have with Parama Purusa. For instance one may view Him as Father, or Friend, or Master, or Lover, i.e. madhura bhava etc. These relations have varying degrees of closeness with the Divine Entity. Of the four, madhura bhava is very intimate and close.

Ananda Marga ideology guides us, "Madhura bháva is a very exalted bháva, for this bháva fills the mind with sweetness and bliss and leads the aspirant to the closest proximity of the Lord. To a person who is predominantly a devotee of the Lord, everything tastes sweet, there is nothing bitter in the creation of Parama Puruśa. He is attracting you through the ectoplasmic world, binding you through the bonds of love." (2)

Ananda Marga teachings state, "The spirit of madhura bháva is as follows: “He is so vast, endowed with innumerable attributes, yet even then He loves me. He is so great, yet He is still my most intimate friend, so very close to me. What joy! What joy!” This is madhura bháva." (3)

So the path of madhura bhava is always blissful.The bhakta wants only His sweet proximity and one gets His intimate companionship by His grace.


Note: If you wish to listen to the audio file of this song let us know.

REFERENCES
1. NSS, Disc: 19
2. NKS, Disc: 27
3. NKS, Disc: 9

== Section 4 ==


LINKS

http://anandamargauniversal.blogspot.com/2015/01/marriage-vs-vivaha-guru-puts-devotees.html

http://anandamargauniversal.blogspot.com/2015/01/understanding-ghosts-2-3-more.html

Mahaprayan Of One Senior Didi

Baba

MAHAPRAYAN OF ONE SENIOR DIDI OF ANANDA MARGA

Namaskar,

It is with much sadness and a heavy heart to inform of the mahaprayan of Didi Ananda Bhaktidha'ra'. Respected Didiji's mahaprayan occurred this morning at 7:25 am in Perth, Western Australia.  

Avtk Ananda Bhaktidha'ra' Acarya was 61 years old and was extremely dedicated to Guru's mission. To please Him and serve the suffering humanity, Didiji worked around the globe - most notably in GT, Nairobi, and Suva sectors. She was in Perth for the last 15 years.

She had been suffering from cancer for past few years. 

May we all take solace in the fact that respected Didiji was a devotee of Sadguru Baba. Certainly she will attain mukti or moksa, accordingly. Baba will lovingly bestow His grace and she will remain under His Supreme shelter.

at His lotus feet, 

Liila

Note 1: MAHAPRAYAN (DEATH DAY) IS ONLY FOR HUMANS

PARAMA PURUSA IS ETERNAL

Here it should be qualified that there is both real mahaprayan and fake mahaprayan. Real mahaprayan marks the death of any ordinary human being. This is the proper use of the term: To note a person's departure from this earth. That is the meaning of the mahaprayan term and that is the standard way the term is used in Indian languages.

Then there is the fake, or so-called, or dogmatic mahaprayan. That is when certain vested interests try to apply the mahaprayan term to Parama Purusa Himself. This is grossly inappropriate because when Parama Purusa Baba is that Divine Entity who is beginningless and endless and resides always in our heart, then it is entirely wrong to proclaim that He is gone.

That is why rational margiis are protesting; because the Oct 21st program is so-called mahaprayan. So-called means that something is fake. Parama Purusa is eternal, thus for some vested interests to declare "mahaprayan of Parama Purusa" is nothing but so-called mahaprayan.

Mahaprayan only really happens in the case of human beings, not Parama Purusa.

Note 2: MAHAPRAYAN COMES FROM THE ISLAMIC TRADITION

* Mahaprayan (Death): Many are aware that mahaprayan (death) is the common term used in India and especially in Bengal to describe the death of an honoured or even ordinary person. In that way, the obituary columns of the newspapers of Bengal regularly cite the mahaprayan (death) of various persons of society who died or passed away.

Some may get confused and wrongly think that the word 'mahaprayan' (death) is one extraordinarily devotional term to be used in association with Parama Purusa. But that is not at all the case. Rather to do so is only to undermine the eternal presence of Parama Purusa. That is why no devotees ever use the word 'mahaprayan' in reference to Lord Shiva or Lord Krsna. Because Lord Shiva and Lord Krsna exist eternally. Then there is no question of Their mahaprayan (death).

Baba is Parama Purusa so He is eternal and there is no question of His mahaprayan.

Here it should be known that the convention of an annual death day ceremony (i.e. shraddhainjali or mahaprayan) is a foundation of the Islamic tradition. Muslims are well known for this, and their approach of an annual death day ceremony was adopted by those in Tiljala. So no one should think that mahaprayan is some type of sacred event. It is done on the death day anniversary of Muslims.

And for those who need still more technical proof then all this can be clarified quite readily by referencing the dictionary. Specifically in the Samsad Bengali-English dictionary on page 742. Checking there it will be confirmed that the word 'mahaprayan' means death. Which is why it used to refer to the passing away of even common citizens.

Note 3: STORY- SITTING ON BABA'S LAP MEANS DIED?

(contributed by one margii)

Recently after dharmacakra, a senior margii was recounting his experiences of having dharma samiiksa with Baba.

He said, "After being punished by Baba, then He called me close and placed me on His lap - I remained there for some time soaking up His love - and He blessed me."

We all enjoyed hearing about his personal account with Baba during dharma samiiksa. When he finished telling his story, there was a call for questions. Various people posed their queries.

"HOW DID BABA BRING YOU BACK TO LIFE?"

Towards the end, one new margii raised his hand and asked, "How did Baba bring you back to life?"

Everyone stared at the new margii in amazement. There was a look of astonishment all around - people were really shocked to hear him say this.

The new sadhaka sensed that something was awry.

He said very matter-of-factly, "I thought that sitting on Baba's Lap means that he (the margii) died - that is why I asked that question."

This was quite eye-opening for those of us in the room: Through our language and expression we had unknowingly taught someone to think that being on Baba's lap is the equivalent of death. Because it seems that nowadays people only use the phrase "Baba's lap" when a person has died, such as "Let him rest peacefully in Baba's lap", as if in order to sit on Baba’s lap one has to die. But that is false. Sincere sadhakas regularly sit on Baba’s lap in their meditation. It is His grace. It is just like a child need not die in order to sit on hi father’s lap.

SITTING ON BABA'S LAP

MUST NOT ONLY REFER TO DEATH

At that moment I thought that everyone, new and old, should be clear about the real and devotional meaning of this phrase, "being on Baba's lap." It should not become stigmatized such that it only means death. Because in its true sense, the phrase "being on Baba's lap" really does carry a highly devotional and sweet feeling.

It is just like how a small child sits on its parent's lap. In a similar way, a spiritual child (human being) sits on the lap of Parama Purusa. By Baba's grace this can happen anytime in one's sadhana, especially in dhyana. Such a phrase then should not become  stigmatized because too many people only use it at the time of death.

We should be careful that we do not relegate "Baba's lap" only to the point of death.

The connotation of death must not become synonymous with "being on Baba's lap." Because the phrase - "being on Baba's lap" - is a devotional experience that can happen today itself in sadhana, and especially in dhyana. The phrase "being on Baba's lap" should not lose this quality and only mean death. It should not meet the same dark fate as happened with the term harijan.

"SITTING ON BABA'S LAP" MUST NOT MEET SAME FATE AS "HARIJAN"

As we all know, these days in India nobody uses the term harijan to mean "a devotee". Whereas 70 years ago it was used in that way. The term harijan did mean bhakta. But ever since the time of Gandhi when he glued the harijan term to the lowest so-called caste, i.e so-called untouchables, nobody uses the the harijan to mean devotee. Never. Because the term harijan has been stigmatized to mean "untouchable". Nobody uses it to mean "devotee", but that is the original and true meaning of the word.

The phrase, "sitting on Baba's lap", should not meet a similar fate. It should not lose its devotional quality and just refer to one's death. That will be very negative.

BABA WOULD BLESS DEVOTEES AND PLACE THEM ON HIS LAP

There are thousands of recorded stories by sadhakas where they use the phrase, "on Baba's lap", when describing their experiences of being with Baba: He used to bless them and bring them on His lap. People should understand the deeply devotional value of this expression, and not just think that Baba's lap means death, i.e. that you can only sit on His lap at the time of death. Still today there are thousands of margiis walking this earth who sat in Baba's lap. And not only that, there are countless more sadhakas who were blessed by Baba in dreams and dhyana wherein they sat in His lap. And still today this deeply devotional experience is attainable by sadhakas, by His grace.

There are so many ways an aspirant can reach unto Baba's lap including in sadhana and especially during dhyana. That is the main idea that should be preserved. Sadhana is a devotional practice and one can sit on Baba's lap in dhyana. We should make it cent-per-cent clear to one and all that the phrase, "sitting on Baba's lap", does not mean death.

DOGMA:

NOW "ON BABA'S LAP" ONLY USED FOR DEATH

Here are quoted lines from recently posted emails on various forums, wherein the writer uses the phrase - "in Baba's lap" - with the occasion of death:

- "May he rest in HIS loving lap of eternity."

- "We are sure that Baba has taken him in His loving lap."

- "May his soul rest in Baba's lap forever."

- "Let her rest peacefully in Baba's Lap - which she always desired."

- "now he is in beloved Baba's lap"

- "May his soul get peaceful place in His lap"

- "He is now in BÁBÁ'S loving lap"

- "May Baba bless him with a seat in His lap."

- "May BABA accept him in HIS divine lap!"

- "May Baba take him in his eternal loving lap."

- "Please keep him on Your lap forever."

All of the above lines are commonly written in eulogizing the deceased. Of course, it is fine to write like that. Here the point is that this  same phrase "in Baba's lap" should also be used when describing one's devotional practices and experiences. But these days mostly it is used in a eulogy and rarely used to recount one's devotional experiences - unfortunately. By this way, the phrase "in Baba's lap" is being misused and step by step the real meaning is being forgotten as now people more commonly use the phrase to eulogize those who have died, and much less so to express their devotional feeling. Unfortunately, the meaning and inner spirit of the phrase is getting lost.