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SRI RAMAPRIYA IN VAIRAMUDI SEVAI
In the Panguni month Brahmotsavam, on the Fourth day, the Lord wears the Vaira mudi [Diamond Crown]. Though it is called now vairamudi, long ago it was called Vaina mudi. Garuda is called Vainatheya; and since he presented this Crown, it was called Vaina mudi. But being studded with diamonds its name has changed to Vaira mudi. Once the Lord was reclining in Kshirabdi [Milk ocean]. At that time a demon Virochana, stole away the Crown of the Lord. The Lord sent Garuda to fetch that Crown. Garuda chased the demon and after a long battle, retrieved the Crown. He went to Brindavan, when Sri Krishna was there in Dwapara yug. We have seen earlier that the Lord Sri Ramapriya here was donated by Brahma to Lord Sri Rama and got passed on in succession to Kucha, Kanakamalini and landed in Yadava dynasty. Vasudeva [வசுதேவர்], father of Sri Krishna was performing pooja to this Lord. Garuda after retrieving the Crown presented it to Sri Krishna. The Lord felt that Crown would suit Sri Ramapriya and so decorated Sri Ramapriya with that Crown. Later, Sri Krishna and Sri Balarama brought Sri Ramapriya here and installed. From that time the Lord comes in procession with this Crown, annually, on this day alone. It is preserved in Mandya and brought for the festival with due honours by Government officials. Sri Ananthapura Dasa and the Archakas, recieve the Crown and decorate the Lord with that Crown. The Lord mounts on Garuda and comes in procession. Lakhs of devotees come and worship Lord Sri Chellapillai with Vairamudi. Similarly there are Two festivals - one in Aippasi [ஐப்பசி ] and another in Aani [ஆனி] months, are celebrated. In the Aani festival on Fourth day, the Lord is decorated with a Crown called Krishna Raja mudi. This Crown was presented by the King Krishnaraja Wodyar [கிருஷ்ண ராஜ உடையார்]. It is studded with green emaralds. In the Aippasi festival on the Fourth day, He displays Raja mudi. It was presented by Raja Wodyar. It is studded with uncut diamonds and ruby stones. Swami Ramanuja in his gadya thrayam, describes the three Crowns as Kirita, Makuta, Choodavadhamsa. The Lord appears more beautiful from the rear. Now we will see sloka 25:
maharsinam bhrgur aham
giram asmy ekam aksharam
yajnanam japa-yajno ’smi
"Of the great sages I am Bhrgu; of vibrations I am the transcendental om. Of sacrifices I am the chanting of the holy names [japa], and of immovable things I am the Himalayas."
Here again the Lord mentions Four groups. In each group the Lord tells He is the more important among them. Just like among various Crowns the Lord has, Vairamudi has a special place. Maharsinam = among the great ascetics [maharishis], aham = I [Sri Krishna] am, bhrugu = sage Brughu. He is Brughu among Maharishis such as Marichi, Angiras, Vasishta, etc. In most temples we can see either sage Brughu or Markandeya. In many temples sage Brughu had meditated and saw in Person the Lord and got His idol installed. Rishi means he who could 'see' the mantra. Maharishi is the one who makes avvailable that mantra for the welfare of people. Apart from being a maharishi, Brughu has another glory also. In Venkatesa Mahatmyam [ the Glory of Lord Sri Venkatesa of Thirumala], all sages assembled and performed yagna. At that time there was argument as to Who should be offered the havis or the sacred offerings. They decided that havis should be offered to Satvika God. Sage Brughu was deputed to search the most sattvik God. When he visited Kshirabdi, the Lord was reclining along with Sri MahaLakshmi. The sage thought the Lord was indifferent to him and so kicked on His chest, where Sri MahaLakshmi resides. Sri MahaLakshmi could not bear this insult and so departed and came to Kolhapur, in Maharashtra. But the sage later realized the Lord was the God to recieve the havis. Meanwhile, the Lord left Kshirabdi and came to Thirumala. Giram = among intelligible words, asmy = I [Sri Krishna] am, ekam aksharam = mono syllable Pranavam, AUM [ॐ]. There are many sounds which carry no intelligence. But there are many sounds which are having meanings. In such sounds or words, He is AUM. Pranavam has enormous meaning and it should be learnt from a proper teacher, after making a request. Very precisely it can be said that it represents Jivatman is always servant of Paramatman. 'A' [அ] indicates Lord Sri Vishnu and 'M' [ம] indicates Jivatman. 'U' [உ] indicates Jivatman is servant to the Lord. This noble meaning can not be found in other words. in Srirangam, the vimanam is called Pranavakara vimanam [பிரணவாகார விமானம்]. Yajnanam = among religious sacrifices [yagna], japa yajna = meditation. Yagnas are many types. Chanting mantras and dropping havis in sacrificial fire is one type. Deva pooja is Yagna. But the Lord says He is japa yagna, where persons sit and meditate on the Divine names of the Lord. In sacrificial fire type, sometimes one has to kill some animals. Though on the outer glimpse it might look violent, it is not so. But japa yagna is without any such ordeal. Sthavaranam = among rocks, himalaya = Himalaya mountain. We will now move to an adjacent Kshetram.