Yogaswamy met Chellachi Ammiyar in 1914. Chellachi Ammaiyar was born in Chunnakam in 1863, 10 years older than Yogaswamy, and called him “Thamby” (தம்பி ). She was a ripened mature realised soul, who attained this state by meditating and worshipping “Sivalingam”,
which she acquired by divine grace. She was married and was able to predict her husband’s death as July 1905, which turned out to be correct. She was blessed with two children (a boy and a girl). She attained this mature state without a Guru by self-realisation, along with deep meditation.
Yogaswamy took vegetables, spinach, potatoes and tubers to Chellachi Ammaiyar for her daughter to cook. Both of them ate and undertook long meditation. Both used to discuss their individual experiences. Yogaswamy has expressed these meetings via the following Natchinthanai song:
“அடியார்”
“ஆடுவர் பாடுவார் அந்தியும் சந்தியும்
கூடுவர் குணம்பல பேசிகைகூப்புவார்
தேடுவர் செய்வதொன்றறிகிலர் திடமுடன்
நாடுவர் பாடுவார் நம்பர்தம் அடியரே’
“Devotees”
“Believing devotees will dance and sing day and night,
Would gather and while putting hands together to worship,
Will search and unable to do anything solidly,
Try seeking and singing for ever”
Both were very capable of performing miracles (சித்திகள்) using their acquired “mystical” powers. Yogaswamy directed those who came for Astrological advice to the Astrologers. He directed those who came for medical advice to the medical professionals.
He directed those who came for crucial decision making advise to the use of flower identification (பூக் கட்டிப் பார்த்தல் ) by the temple priest.Chellachi Ammaiyar has performed various acts using her Mystic powers to cure rare diseases. She was known for helping numerous patients to be cured of their diseases. Some of Chellachi Ammaiyar’s relatives were highly educated and well versed in literature. Her devotees treated her as their Guru. Among them was Mallakam School principal Mr S. Ambalavanar, and his learned friend Kalai Pulavar K.Navaratnam. Yogaswamy joined her during certain days when the learned congregation took place in her residence. Some of the words that Yogaswamy said during these meetings enabled the learned people to think deeply and appreciate its significance when Yogaswamy explained the meaning in a few words, they realised the knowledge they had acquired. They humbled themselves and sat at the feet of both realised souls in front of them. During the last days of her life Yogaswamy got selected people to cook and took the food himself to her.
Yogaswamy got others who were close to her to visit her frequently. Her health continued to deteriorate and she attained Samathy on 18-1-1929. Yogaswamy directed her son to cremate her body and perform the last rites to her.
The entire group of devotees who were following Chellachi Ammaiyar went to Yogaswamy and surrendered to him.
Yogaswamy wanted Saivites to acquire sufficient knowledge of Sithantha Shastras. He drew some devotees to join him in the hut.
Yogaswamy was searching for devotees to conduct lessons to educate people on the PURANAS. Yogaswamy wanted all to acquire knowledge of Siddantha sastras. He invited scholar Ponniah from Erlali to conduct classes in Vannarponnai and Erlali.
Yogaswamy arranged temples and Madams to conduct religious classes to educate people. He declared that most of the hardship will vanish when people seriously study Kanthapuranam and Periyapuranam with unwavering faith. The Purana teachings are verses not easily understood by many people. The process used to explain consists of two people who are engaged for the study, one sings the poem first and then reads line by line the verses to facilitate the second person to explain in an ordinary form the real meaning of the verse; and the underlying stories. This method of teaching helps the poorly educated to understand the significance of the work. Yogaswamy got Kokuvil Kumaraswamy Pulavar to write an abridged version of KANATHAPURANAM story and published it for the world. Many devotees who have not seen him in person had seen him in dreams and experienced great bliss. They were very impressed on seeing him in person, the accuracy of their dreams.
Many other devotees were drawn by his divine guidance in an ingenious and elaborate way. Yogaswamy always encouraged temple worship in many aspects, including walking round the Nallur Temple and performing “ABISHEKAM” and other rituals. The religious way of life that Yogaswamy followed arose from the true religious rules that were embedded in his heart. The religious process by which Yogaswamy guided the devotees was simple and attractive. Many devotees were attracted by this process which had no external show.
Yogaswamy treated all as equals without any difference. Many were attracted by the perfect harmony, stillness and divine experience in his presence. These divine experiences attracted many highly cultured souls to him. Many educationists like Sir Ponnambalam Ramanathan, Kalai Pulavar Navaratnam, Somasunthara Pulavar along with people who worked in the fields, bullock cart drivers – in short, all sorts of people began to gather around Yogaswamy. Christians, Buddhists, Muslims, Atheists, and those addicted to alcohol and smoking, prostrated before him. Throughout the day people could see rows of cars, bullock carts and hand carts parked on the road in front of the Ashram in Columbuthurai.
From morning onwards till late in the evening many came into the hut and the only sound heard there was the Thevaram songs sung by THURAIAPPA. The Sivapuranam was regularly chanted every evening. The devotees assembled in large numbers enjoyed chanting Sivapuranam in his presence. Yogaswamy was seated in front of them providing them with a divine presence around them. Yogaswamy spoke to the people in a very simple familiar tone which translated highly spiritual truths.
At times sections selected from Bhagavat Gita and Viveka Soodhamani and other spiritual and philosophical works would be read to suit the needs of the devotees there. In order to explain the true meaning of these readings Yogaswamy would interrupt and comment on them, thus enlightening the hearts of devotees in the hut. In many aspects the Ashram came to resemble the temple of the living God in Columbuthurai! People of all ages and from all walks of life, irrespective of caste or race visited Yogaswamy for spiritual guidance from him. None went away empty handed. The remedy was provided by a look, or by words and by thought. A reply to any questions in mind came instantly without restraint. Sometimes the manner by which the reply was given might have been unorthodox and unfriendly, but always it was meaningful.Yogaswamy gives no lectures and no classes. His teaching was given spontaneously as it came. Most of what Yogaswamy said was usually intended for one particular individual, though others present would of course also gain from his talk. Yogaswamy’s devotees spread all over the country, distant places like Rathnapura, Peradeniya, Nawalapitiya, Matale, Gampola, Diyatalawa and Chilaw. Some of the devotees were Government servants and were not able to visit Yogaswamy in the Ashram frequently. Yogaswamy went to their homes for these devotees when they were in need of him and appealed to him with broken hearts. Yogaswamy visited their prayer rooms in their homes and meditated there and blessed their families.
Yogaswamy undertook visits to Colombo, Trincomalee, Batticaloa and places in the upcountry at least once a month. Yogaswamy devoted himself to spreading spiritual knowledge, while Yogaswamy’s heart was persistently engaged in establishing a robust process for spreading spiritual education. In 1928, Yogaswamy came in contact with Pandit K.K. Nadarajan, who had experience as Assistant editor of both VEERAKESARI and THINAKARAN national papers. Pandit K.K. Nadarajan was pursuing a printing career. His family prayed to Yogaswamy for protection and guidance to make a success of the printing career. The printing place was inaugurated by Sir Duraisamy and the name given was KALAIVANI PRINTERS. Yogaswamy went to the printers and said “You have started and manage carefully.” A week later Pandit K.K. Nadarajan was encouraged to start a “paper” based on his editor/ printing experience. When Pandit K.K. Nadarajan asked Yogaswamy for a suggested name for the proposed paper, he went without saying anything! A week later, Yogaswamy returned to Pandit K.K. Nadarajan and gave the name of the paper as “SIVATHONDAN” and directed him to start printing the paper in small numbers.
Pandit K.K. Nadarajan commenced printing the new paper on the auspicious day– MARHALITH THINGAL-(மார்கழித் திங்கள் ), the first Monday in Tamil December, with the subject title “WHO AM I” (” நான் யார்?”) as directed by Yogaswamy. The first SIVATHONDAN paper was published in January 1935. The second paper carried only Spiritual and Soul realisation articles with no names of the authors and with no advertisements with no price/cost. People were beginning to wonder and doubt whether this paper was going to last long due to the high spiritual content of the articles. For the third paper, which was printed on 12/2/1935, Pandit K.K. Nadarajan asked when Yogaswamy was in the right mood to provide a title for an article. His initial reply was “Don’t you know that we do not do such things?”, followed by dictating a few sentences for Pandit K.K. Nadarajan to write for the publication. When Pandit K.K. Nadarajan asked Yogaswamy to suggest a title, he wanted Pandit K.K. Nadarajan to read those sentences once more. When the part of the sentence where it read “சிந்தித்திதுச் சிந்தித்து கீழ்மையான குணங்கனைப் போக்கி மேலான தெய்வ தத்துவத்தை அடைவோமாக…” Yogaswamy said, “இதெல்லாம் நல்ல சிந்தனை தானே?”
these all refer to “good thoughts?”. Pandit K.K. Nadarajan inquired whether he could use the title as “நற்சிந்தனை” Good thoughts? Yogaswamy approved Pandit K.K. Nadarajan to use the title “நற்சிந்தனை” -NATCHINTHANAI.
The first printing under the title “நற்சிந்தனை” were the sentences that Yogaswamy dictated to Pandit K.K. Nadarajan as follows:
”ஒரு குறைவுமில்லை”
சிந்தித்துச் சிந்தித்திதுத் தெய்வத்துவத்தை அடைவோமாக
நமது உயிருக்குயிராய் இருப்பவர் கடவுளே. ஆகையால் நாம் அவருடைய உடைமை. அவருடைய அடிமை. நம்முடைய அசைவெல்லாம் அவருடைய அசைவே. நாம் அவரை ஒருபோதும் மறந்திருக்க முடியாது. நமக்கு ஒரு குறைவுமில்லை. நாம் என்றுமுள்ளோம். எங்குமிருக்கிறோம். எல்லாமறிவோம்.
இப்படியே நாம் இடையறாது சிந்தித்துச் சிந்தித்துக் கீழ்மையான குணங்கனைப் போக்கி மேலான தெய்வ தத்துவத்தை அடைவோமாக.
‘சந்ததமு மெனது செயல் நினது செயல் யானெனுந் தன்மை நினையன்றி யில்லாத்
தன்மையால் வேறலேன் வேதாந்த சித்தாந்த சமரச சுபாவமிதுவே.’என்னும் தாயுமானவர் அருமைத் திருவாக்கே இதற்குப் போதிய சான்று.
நற்சிந்தனை
