We have been raised to worship the divine by our parents or elders that include having an altar at our home with the pictures of our favorite deities and lighting a lamp besides offering food, water, and flowers to them. Offering with love is an added component in an otherwise mechanical regime done in the mornings and evenings or in some only when they remember the existence of the divine or when in the face of adversities. Beyond home worship, we are introduced to the deities at the temples too. Here we depend on mediators usually in the form of the priests who bring our requests to the attention of the deities, through elaborate rituals which are their mainstay. We give a token of appreciation to them and receive the blessing from the deities in the form of prasad which we bring back home and place at our altar. Our relationship with the divine stops there.
We are grateful to our Matha and Pitha for initiating and introducing us to the belief of the existence of a superior force that governs all things; for having instilled in us both devotion, fear and respect, and for inculcating the way to pay homage and devotion or bhakti towards our creator. But nothing much changes after that. We carry on with these practices after that and pass them on to our children who pass them on to theirs. We shift our attention to the temples and the priest for our spiritual, religious and agamic needs. Extending certain prayers and rituals at home, we engage them to carry them out for us paying for their services. We are always at the mercy of others even in forging a relationship with our creator. The moment the guru comes along all things change in a drastic way. The guru comes to break this manmade wall. He gives access to us to meet our creator. I remember pretty well the words that Tavayogi uttered as he motioned me to sit with Agathiyar in the inner sanctum of his temple at Agasthiyampalli. Although I hesitated as we are not used to entering the sacred chamber that is the purview of the priests or guardians, he directed me to sit close to Agathiyar saying "Who is to stop us, my son, from sitting with our father?"
The Siddha Sugabramar in the Gnana Suthiram mentions the impact of the coming of the guru and its importance.
We are grateful to our Matha and Pitha for initiating and introducing us to the belief of the existence of a superior force that governs all things; for having instilled in us both devotion, fear and respect, and for inculcating the way to pay homage and devotion or bhakti towards our creator. But nothing much changes after that. We carry on with these practices after that and pass them on to our children who pass them on to theirs. We shift our attention to the temples and the priest for our spiritual, religious and agamic needs. Extending certain prayers and rituals at home, we engage them to carry them out for us paying for their services. We are always at the mercy of others even in forging a relationship with our creator. The moment the guru comes along all things change in a drastic way. The guru comes to break this manmade wall. He gives access to us to meet our creator. I remember pretty well the words that Tavayogi uttered as he motioned me to sit with Agathiyar in the inner sanctum of his temple at Agasthiyampalli. Although I hesitated as we are not used to entering the sacred chamber that is the purview of the priests or guardians, he directed me to sit close to Agathiyar saying "Who is to stop us, my son, from sitting with our father?"
The Siddha Sugabramar in the Gnana Suthiram mentions the impact of the coming of the guru and its importance.
With the coming of the Guru, the good path of Sariyai shall arise in one's thoughts; Walking slowly on the path of Sariyai, the path of Kriyai shall arise soon; Upon walking the path of Kriyai, Son, the path of Yogam shall clearly arise; Walking the path of Yogam, the path of Jnanam shall appear.
நல்லதொரு பரமகுரு வந்த தாலே
நலமுள்ள சரியை வழி மார்க்கம் தோணும்
மெல்லவே சரியை வழி நடந்தயானால்
விபரமதாய்க் கிரியை வழி விரைவில் தோன்றும்
வல்லதொரு கிரியை வழி கண்ட பின்பு
மைந்தனே யோக வழி தெளிவாய்த் தோன்றும்
செல்லதொரு யோக வழி நடந்தாயானால்
திறமையுள ஞான வழி தெரியும் பாரே
With the coming of both my gurus Supramania Swami and Tavayogi into my life, I began to see many changes take place in my life and my lifestyle. Besides inviting me to pray together, and bringing me along to temples to watch the rituals, Supramania Swami introduced me to a new phenomenon, that of seeing men as divine, as he did see the divine in his 5 gurus. He introduces me to the chanting of the guru's name and brings his guru Yogi Ramsuratkumar to join us from his samadhi. These were new to me, magical and mysterious. I was officially shown the four stages, by Supramania Swami, that one walks through as defined by the ancients and revealed in verses 270 to 274 of the Shivagnana Siddhiyar Supakkam.
சன் மார்க்கம் சக மார்க்கம் சற்புத்திர மார்க்கம்
தாத மார்க்கம் என்றும் சங்கரனை அடையும்
நன் மார்க்கம் நால் அவை தாம் ஞானம் யோகம்
நற் கிரியா சரியை என நவிற்றுவதும் செய்வர்
சன் மார்க்க முத்திகள் சாலோக்கிய சாமீப்பிய
சாரூப்பிய சாயுச்சியம் என்று சதுர் விதமாம்
முன் மார்க்க ஞாயத்தால் எய்தும் முத்தி
முடிவு என்பர் மூன்றினுக்கும் முத்திபதம் என்பர்
The journey in attaining Shiva consists of four paths. Sanmaargam, Sagamaargam, Sarputramaargam, Taatamaargam; these four Maargam are paths to Shiva. Jnanam, Yoga, Kriya, Sariyai, those devoted to it, shall attain Sanmaargam Mukti vis Salokyam, Saameepam, Saarupam, and Saayutchyam.
The Shivagnana Siddhiyar Supakkam defines Sariyai as
தாத மார்க்கம் சாற்றில் சங்கரன் தன் கோயில்
தலம் அலகு இட்டு இலகு திரு மெழுக்கும் சாத்திப்
போதுகளும் கொய்து பூந் தார் மாலை கண்ணி
புனிதற்குப் பல சமைத்துப் புகழ்ந்து பாடி
தீது இல் திரு விளக்கு இட்டு திரு நந்தவனமும்
செய்து திரு வேடங் கண்டால் அடியேன் செய்வது
யாது பணியீர் என்று பணிந்து அவர்தம் பணியும்
இயற்றுவது இச் சரியை செய்வோர் ஈசன் உலகு இருப்பர்
The first path Taatamaargam (Sariyai), or living in the world of Shiva, is also known as the path of the servant. In the temples of Shiva, cleaning the floors, decoration with flower wreaths and garlands, cooking many victuals for God and devotees, chanting the glories of Shiva, lighting the sacred lamps, tending the sacred gardens and flower beds, serving the visiting devotees of Shiva and attending to their needs are the path of Taatamaargam. They who perform these acts live in the world of Shiva.
What was an occasional visit to the temple and bringing my palms together in prayer and leaving for home, without any further touch or connection with the divine's abode and place of worship, changed the moment I came to the Siddha path and Tavayogi. As Agathiyar had told me in the Nadi to spend four to five days at Tavayogi's Old Kallar Ashram, I had the opportunity to experience life at an Ashram for the very first time. We were practically cut off from society, except for a cook who stood on hand to serve Tavayogi and his faithful disciple Sarojini who was only a call away in a nearby village, and an occasional traveler who dropped by. We woke up early and took morning walks. We bath and washed our cloth in the Kallar river that ran by the Ashram. We ate little and had to wash our own plates. We fetched water from a nearby pump. I watered the plants and picked flowers for the morning prayers; swept the grounds; tidied the place; decorated the altars and shrines; and we sat in prayer chanting the praises of Agathiyar. We retired for the night as early as 8 pm for the Ashram was lit only by a single hurricane lamp.
It was an entirely new experience, away from the norm where I was served with food on time and had all the luxuries of modern life. Tavayogi took me to a temple, an Ashram and a cottage of a saint. He took me to the jungles and the caves. He took me to numerous other temples, many of which although were popular tourist destinations, were sacred in the eyes of the Siddhas and carried secrets and hidden mysteries. While there, we either engaged in singing the praises and reciting the names of the Siddhas or sat still. Without my knowing I was already engaged in Sariyai, thanks to Agathiyar's compassion and my guru's love.
Tavayogi instructed me to carry out a homam in my house. When I replied that I did not know how to go about it, he replied it was no big deal and asked me to purchase a homa kundam and get the items needed from the local grocery stores. He asks that we chant the names of the Siddhas while lighting the fire pit. That was all there was to it he said. He made it so easy. I did as asked. In 2010, when Tavayogi came again to Malaysia, he and Mataji prepared and conducted the homa. We watched carefully the numerous add ones and fine-tunings he gave towards conducting a simple but effective ritual. We had been led into doing Kriyai then.
It was an entirely new experience, away from the norm where I was served with food on time and had all the luxuries of modern life. Tavayogi took me to a temple, an Ashram and a cottage of a saint. He took me to the jungles and the caves. He took me to numerous other temples, many of which although were popular tourist destinations, were sacred in the eyes of the Siddhas and carried secrets and hidden mysteries. While there, we either engaged in singing the praises and reciting the names of the Siddhas or sat still. Without my knowing I was already engaged in Sariyai, thanks to Agathiyar's compassion and my guru's love.
Tavayogi instructed me to carry out a homam in my house. When I replied that I did not know how to go about it, he replied it was no big deal and asked me to purchase a homa kundam and get the items needed from the local grocery stores. He asks that we chant the names of the Siddhas while lighting the fire pit. That was all there was to it he said. He made it so easy. I did as asked. In 2010, when Tavayogi came again to Malaysia, he and Mataji prepared and conducted the homa. We watched carefully the numerous add ones and fine-tunings he gave towards conducting a simple but effective ritual. We had been led into doing Kriyai then.
புத்திர மார்க்க கம புகலின் புதிய விறைப் போது
புகை ஒளி மஞ்சனம் அமுது முதல் கொண்டு ஐந்து
சுத்தி செய்து ஆசனம் மூர்த்தி மூர்த்தி மானாம்
சோதியையும் பாவித்து ஆவாகித்து சுத்த
பத்தியினால் அருச்சித்து பரவிப் போற்றிப்
பரிவினோடு எரியில் வருகாரியமும் பண்ணி
நித்தலும் இக் கிரியையினை இயற்றுவோர்கள்
நின்மலன் தன் அருகிருப்பர் நினையுங் காலே
Next, Sarputramaargam (Kriyai) or the ritual worship of Shiva is known as the path of the son. Fresh-smelling flowers, incense, sacred lamp, articles for ritual ablution of the idol, food offerings to God, five part purification, seat for the deity, invocation of the God in the form of light and of life into the idol, invitation of the deity, worship by pure devotion, eulogizing God with love, offering flowers, keeping alive the sacrificial fire, doing all these ritual acts daily. By these acts the devotees abide very close to ninmalan (Shiva with no impurities). (Shivagnana Siddhiyar Supakkam)
We began to learn and carry out these simple rituals that are under the purview of the learned priests and pundits. We engaged in carrying them out without the need of a mediator. By engaging ourselves we learned the finer points of the rituals and begin to appreciate them. We carried on with this ritual each Thursday, on Full moon and New moon days until recently, when we were asked to move within by Agathiyar. Having come to the path of the Siddhas in 2002; coming to know of the existence of the 4 stages that we needed to travel on, the following year; stepping onto Sariyai in 2005, and taking up Kriyai in 2007, and Yogam in 2008, Agathiyar has asked us to move within, on an internal journey that would eventually bring us to Jnanam. He asks us to revisit the Yoga practices given by Tavayogi in 2007.
சக மார்க்கம் புலன் ஒடுக்கித் தடுத்து வளி இரண்டும்
சலிப்பு அற்று முச் சதுர முதல் ஆதாரங்கள்
அக மார்க்கம் அறிந்து அவற்றின் அரும் பொருள்கள்
உணர்ந்து அங்கு அணைந்து போய் மேல் ஏறி அலர் மதி
மண்டலத்தின் முக மார்க்க அமுது உடலம் முட்டத் தேக்கி
முழுச் சோதி நினைந்திருத்தல் முதலாக வினைகள்
உக மார்க்க அட்டாங்க யோக முற்றும் உழத்தல் உழந்தவர்
சிவன் தன் உருவத்தைப் பெறுவர்
The third path, Sagamaargam (Yogam) or attaining the form of Shiva is also known as the path of companionship. Control of the senses; regulating the two breaths (in-breath and out-breath); realizing the essence of the six adhara kundalini chakras with triangles and squares; worshipping the presiding deities of each chakra; ascending to Brahma Randhra and inducing the lotus bud to blossom; stimulating the sun mandala there and helping the resulting ambrosia spread all through the body; worshipping and meditating the effulgent Shiva without remissness; and observing the ashtanga Yogam. These devotees will get the form of Shiva. (Shivagnana Siddhiyar Supakkam)
The purpose of taking up Yogam is spelled by B K S Iyengar in the foreword to Hatha Yoga Pradipika of Svatmarama, Rieker, the Aquarian Press 1992.
The Hatha Yoga Pradipika is divided into four parts. The first explains yama (restraints on behavior), niyama (observances), asana (posture) and food. The second describes Pranayama (control or restraint of energy), and the shatkarmas (internal cleansing practices). The third deals with Mudras (seals), bandhas (locks), the Nadis (channels of energy through which Prana flows) and the kundalini power. The fourth expounds Pratyahara (withdrawal of the senses), Dharana (concentration), dhyana (meditation) and samadhi (absorption).
Stepping into its practice, he describes the final result too.
When the nervous, circulatory, respiratory, digestive, endocrine and genito-excretory systems are cleansed through asana, Prana moves unobstructed to the remotest cells and feeds them with a copious supply of energy. Thus rejuvenated and revitalized, the body - the instrument of the self - moves towards the goal of self-realization.
B.K.S. Iyengar in his book Light on the Yoga of the Yoga Sutras of Patanjali, HarperCollins Publishers, 2005, adds on a final finish or touch to this state.
By practice and renunciation in the eight yogic disciplines which cover purification of the body, senses and mind, an intense discipline whereby the seeds are incinerated, impurities vanish, and the seeker reaches a state of serenity in which he merges with the seer.
Sattai Muni comes to explain the reason for Agathiyar in asking us to make this timely move now. Dropping each stage one moves to another and finally gains Mauna Mukti.
தாங்கி நின்ற சரியையிலே நின்று சடம் வீழில்தப்பாது கிரியையுள்ளே சாரப் பண்ணும்வாங்கி நின்ற கிரியைவிட்டு விழுந்த தானால்மகத்தான வுடலெடுத்து யோகம் பண்ணும்ஓங்கி நின்ற யோகம் விட்டு விழுந்த தானால்உத்தமனே! உயர்ந்து நின்ற ஞானந் தோற்றும்பாங்கில் நின்ற அச்சென்மம் மவுன முத்திபரிவாக வாய்ந்தவர்கள் அறிந்து கொள்ளே.
Nakkirar's appeal to Lord Vinayagar through his Vinayagar Thiru Agaval that we adopted and sang, comes to mind as a reminder from Sattaimuni.
மோனா ஞான முழுதும் அளித்து
சிற்பரிப் பூரண சிவத்தைக் காண
நற்சிவ நிட்கள நாட்டமுந் தந்து
குருவுஞ் சீடனுங் கூடிக் கலந்து
இருவரும் ஒரு தனியிடந் தனிற் சேர்ந்து
தானந்தமாகித் தற்பர வெளியில்
ஆனந்த போத அறிவைக் கலந்து
ஈசனிைணயடியிருத்தி
மனத்தே நீயே நானாய்
நானே நீயாய்க்
காயா புரியைக் கனவெனவுணா்ந்து
எல்லாமுன் செயலென்ேற உணர
நல்லா உன்னருள் நாட்டந் தருவாய்
காரண குருவே கற்பகத் களிேற
வாரணமுகத்து வள்ளலே போற்றி
The adoption of Nakkirar's appeal has paid off just as my adoption of Thavathiru Rengaraja Desigar's appeal to Agathiyar brought Tavayogi into my life and henceforth bringing me on a journey of the Siddha abodes and caves.
அகத்தீசா உனது சீடர்களாகிய ஒன்பது கோடி பேரும் என்னை சூழ்ந்திருந்து நான் விரும்பியதெல்லாம் முடித்து வைப்பதோடு மட்டுமல்லாது உன்னுடைய மலையாகிய பொதிகைக்கு என்னை அழைத்துவர என்னை சீடனாக நீ ஏற்றுக்கொள்ள வேண்டும். நான் உய்வதற்கு அருள் புரிய வேண்டும். உனது அருள் பூரணமாக பெற்றல் வேண்டும்.
Agathiyar has systematically walked us through the four paths in a timely manner. Today he guides us into going within beginning with Nadi Suddhi, and Pranayama with Kumbakam and recalling the Teecha Mantra with it. Ramalinga Adigal too came to guide us the same and with the recitation of the Arutperunjhoti Mantra. They have brought us to the gates of Jnanam.
சன் மார்க்கம் சகல கலை புராண வேதம்சாத்திரங்கள் சமயங்கள் தாம் பலவும் உணர்ந்துபன் மார்க்கப் பொருள் பலவும் கீழாக மேலாம்பதி பசு பாசம் தெரித்துப் பர சிவனைக் காட்டும்நன் மார்க்க ஞானத்தை நாடி ஞானஞேயமொடு ஞாதிருவும் நாடா வண்ணம் ஞானப்பின் மார்க்கச் சிவனுடனாம் பெற்றி ஞானப்பெருமை உடையோர் சிவனைப் பெறுவர் தானே
The final path, Sanmaargam (Jnanam) is also known as the true path. Wisdom from all Puranas, Sastras and sacred texts of all external religions; elucidation of all and rejecting the falsehood as untruth; knowledge of God, soul and fetters; acquisition of true knowledge of the righteous path for attaining Shiva; and merger with Shiva without any differentiation among knowledge, knower and the object of knowledge. People in this just path acquire greatness and attain Shiva. (Shivagnana Siddhiyar Supakkam)
Ramalinga Adigal sings of the fruit of his initial labor in moving towards Erai and the subsequent move by Erai to come down and within to lift him up to the state of an Adigal, that serves to motivate and drive us further. From a servant who visits Erai's abode daily; to his child who now resides with the father; then as a companion who is always at his side; and finally an apostle of his; this was the transformation that takes place.
அடியனாக்கிப் பிள்ளையாக்கி நெயனாக்கியே
அடிகளாக்கிக் கொண்டாய் என்னை அவலம் நீக்கியே
By having Tavayogi bring me to his abodes in the jungles and the caves, Agathiyar took me on an external journey of discovery. Just as Tavayogi commanded me to do the Homam, Agathiyar commanded me to have his bronze statue made and perform libation. When the time was right to venture onto newer territories, he asked me to drop the pilgrimages and rituals, and revisit the earlier Yoga techniques that were put on hold by him too, when I suffered excruciating pain in my lower back. With Yogam and Jnanam comes an inner journey of discovery. If the knowledge gathered in the past 60 years, that brought its own experiences, resulting in both pleasurable and bitter lessons from it, and that comes to be known as the wisdom of the wise, the experience garnered from going within on the internal journey is the true wisdom or Jnanam says Agathiyar.
The inner changes shall bring a corresponding change in the external. Agathiyar says the body from Asudha Deham becomes Sudha Deham and then becomes Pranava Deham and finally Jnana Oli Deham. Ramalinga Adigal explains this process in detail further.
Human beings leading a mundane life without even a thought of its transient nature, begin to realize and gain a spiritualist awareness of the momentary nature of life. He becomes conscious of the world and external objects but still enjoys the gross things. Seeking to see the Lord he feels inseparable and begins an untiring search for God. But he still enjoys subtle things. Then he comes to believe only on God. He neither dreams nor has desires. His soul is temporarily one with Brahman enjoying bliss. Lust and veil that has been covering the soul for generations are shed one after the other. His soul is cleansed by Arutperunjhoti. A spontaneous impulse of love for God is felt. He has an absolute union with Brahman. He enjoys the grace of the Lord and is in ecstasy. The shackles are removed by Arutperunjhoti. Heavenly experiences are had.
Above this stage, God is un-manifested says Ramalinga Adigal. Tasting God and the glory of Arutperunjhoti, realization of the soul as an atom brilliant as the sun unfolds. The soul is charged with divine grace. He realizes the greatness of God's grace and his smallness. He has self-realization or Atma Tarisanam. He perceives God in the form of light. His soul is saturated with compassion and love. He has the experience of divine life (Uyir Anubhavam). He attains the purified body or golden body (Sutha Degam). The extent of achievement is dependent on the grace of Arutperunjhoti. He sees divinity in all creatures. He sees God in the form he is ready to receive. He enjoys supreme grace (Arul Anubhavam).
Ramalinga Adigal says the higher stages are heavenly stages and beyond human perception where the mind fails to conceive and all senses cease to function. He attains Uyir Anubavam in Sudha Degam. His body undergoes transformation to that of a pure body. He is love incarnate. He sees the universality of love in all fellow beings and the oneness in life. He sees the divine in all life forms and the smallness of one and the greatness of God. There is a spontaneous flow of God in him. Descent of divinity takes place in him. Supreme grace flows in him. His body transforms into that of Pranava Deham or body of grace. He merges with Arutperunjhoti attaining deathlessness and conquest of death. There are still higher stages that Ramalinga Adigal hesitates to express.
As I mentioned earlier I would have sailed through life comfortably without the knowledge of these 4 stages, without taking on the tool of Sariyai in my hands, without even an inkling to engage in Kriyai and take charge of my life if it wasn't for Tavayogi. Tavayogi came as the guru who dispelled the darkness. Tavayogi spells out the need for a guru too to bring about this transformation, quoting Thirumular.
பக்தன் கிரியை சரியை பயில்வுற்றுச்
சுத்த அருளால் துரிசற்ற யோகத்தில்
உய்த்த நெறியுற் றுணர்கின்ற ஞானத்தாற்
சித்தங் குருவரு ளாற்சிவ மாகுமே
Pursuing the practice of both Sariyai and Kriyai, and when the Divine showers his grace, he brings the devotee to the state of Yogam (Union). With the Gnana that is experienced as a result, together with the grace of the Guru, the Sittam becomes Shivam then.
All these experiences and lessons that came with it traveling through these stages, came handy when Gowri Arumugam was initiated to produce an album Agathiyar Geetham. She sat together with Tavayogi at his ashram and jointly came out with the lyrics to Karunai Vizhiyaal. Later once back in Malaysia she came over to AVM where she, Mahin and I drafted the lyrics for the rests of the songs, with many prior submissions from AVM family members both local and abroad. At the end of the day, we realized that it was not us but Agathiyar who penned, sang and produced the album using us as tools.
Tavayogi titled his first book "Andamum Pindamum" which meant that what is out there is also within us. Agathiyar told us that he is the Prapanjam and that the Prapanjam is in him. Sattaimuni says the same, “Andathil ullathe pindam, Pindathil ullathe Andam, Andamum Pindamum ondre, Aarinthu thaan parkum pothey.”
In the Siddha system of medicine, man is viewed as a microcosm and the universe as a macrocosm. In other words, man is a miniature universe in himself. Our great Siddha Agasthiyar and other Siddhas realized and wrote about Andam Pindam Theory. (Source: https://arganesh3.wordpress.com/2012/12/31/universe-is-in-us/)
Mamuni Mayan (Brahmarishi Mayan, Sangakala Sirpachithan Mamuni Mayan, Mayamuni, Mayendran) who is mentioned in the literature of the Tamil Sangam Era, the Silappathikaram, Manimekalai, and Civaka Cintamani epics is quoted as saying,
“As in Micro, so in Macro. The whole exists within the minutest particle and the minutest particle contains the whole. The atom contains the universe and the universe contains the atom, and neither exists without the other. Creator exists within creation, even as creation exists within creator.” ~ Brahmarishi Mayan, 10,500 BC (Source: https://arganesh3.wordpress.com/2012/12/31/universe-is-in-us/)
Similarly, all external worship and rituals are tied down to internal transformations. For instance, when Agathiyar and Ramalinga Adigal come, they keep reminding us to kindle the light or jhoti from the oil lamp that we burn externally and at the same time ask that we kindle the light or jhoti that burns within too. Karma too has an external means of eradication and an equally effective internal means. Agathiyar says we can burn our karma away by conducting a Yagam or Homam, the ritual of lighting the sacrificial fire. From https://www.ananda.org/ask/burning-up-the-seeds-of-past-bad-karma/ we understand that,
Often in a short period of intense prayer and offering to God, we can burn up the seeds of past bad karma that have been troubling us, perhaps for lifetimes.
This would be an ideal way for those who are always active and cannot bring themselves to sit even for a minute to meditate. This is an external aid to extinguish one's karma. Paramahansa Yogananda, advocates meditation as a means to burn one's karma.
Since all effects or seeds of our past actions, our karma, can be destroyed by roasting them in the fire of meditation, concentration, the light of superconsciousness, and right actions, there is no such thing as fate. You make your own destiny. God has given you independence, and you are free to shut out His power or let it in. (Source: http://yogananda.com.au/gurus/yoganandaquotes06c.html)
In these times of lockdown that has been implemented to contain the outbreak of the deadly Covid-19 virus, let us take the time to pray that the divine helps us to bring an end to this pandemic. Let us use the time available to us to settle down in meditation and go within. May the Siddhas look after us.