BG 14.13

Swami Pillai Lokacharya lived from circa 1205 to 1325. During his time due to foreign invasion, Sri Namperumal, Sri Utsavar of Srirangam temple, along with Sri Thayar, was carried by him and brought to Jyotishkudi, near Madurai and kept hidden. Swami Srisailesa aka Swami Tirumalai Alwar and Swami Thiruvaimozhi Pillai, was ruling Madurai, on behalf of the King. Swami Pillai Lokacharya desired that Swami Srisailesa be transformed by Swami Koorakulottama Dasa and become the next Sri Vaishnava Acharya. After this Swami Pillai Lokacharya died. King Parakrama Pandya, lost his father, when he was very young. Since the prince was too young to take up regal responsibility, Srisailesa was appointed as representative of the prince to administer the Kingdom. Once Swami Koorakulottma Dasa, had the opportunity to recite Nammalwar's Tiruviruttam, in Swami Srisailesa's presence. Swami Srisailesa was an expert in Tamil and so he requested Swami Koorakulottama Dasa to explain the meaning of the verses, but Swami Koorakulottama Dasa angrily refused to tell. Swami Srisailesa felt he was disrespected and wanted to punish him. When he consulted his mother Satvika Ammal, who was one of the disciples of Swami Pillai Lokacharya, she prevented him from awarding any punishment. On another occasion when Swami Srisailesa was riding an elephant, in procession, Swami Koorakulottama Dasa, appeared from a raised place and revealed himself as Acharya of Swami Srisailesa. Instantly, Srisailesa was transformed and got down from elephant and falling at the feet of his Acharya, prayed for preaching him the right way. But where to find time for the busy King's representative? Swami Srisailesa said that during the time he was painting his body with Srivaishnava symbols [திருமண் காப்பு], he was free to listen to his Acharya! Agreeing, Swami Koorakulottama Dasa preached. One day Swami Srisailesa was slightly careless, but observing this Swami Koorakulottama Dasa refused to teach any more and left the place. Realizing his mistake, Swami Srisailesa, immediately renunciated all his responsiblities and handed over the Kingdom to the King. Then, he went to Swami Koorakulottama Dasa and surrendered and became Srivaishnava Acharya. Swami Srisailesa lived from circa 1290 to 1410. He was born in Vaikasi - Visaka [வைகாசி விசாகம்], same as Nammalwar's birth day! Since he had deep love for Nammalwar's Thiruvaimozhi, he changed his name as Thiruvaimozhi Pillai. For the same reason he was also called Swami Satakopa Dasa. Srisailam means Tirumala, and so he got the Tamil equivalent name Swami Tirumalai Alwar. Born in Kuntinagaram, and got transformed by Swami Koorakulottama Dasa, he went to Alwar Tirunagari. He had done two important works: Nammalwar's idol in Alwar Tirunagari, was removed during an invation and hidden in Kozhikode [Calicut] in Kerala. When Swami Srisailesa was requested to restore the idol, he used his earlier high office and wrote a letter to the King of that region in Kerala. Agreeing, that King made arrangements to transfer back the idol to Alwar Tirunagari. He established a new town Ramanuja Chaturvedimangalam and installed Nammalwar. We can even now see the sannidhi of Swami Srisailesa. The next work he carried out was a commentary on Periyalwar Tirumozhi. It is a swapadesa [inner important] commentary for Periyalwar Tirumozhi. He also made Swami Manavala Mamuni as his disciple. Swami Pillai Lokacharya had many disciples. Swami Manvala Mamunigal was the son of one of such disciples. Swami Manavala Mamunigal came to Swami Srisailesa in Alwar Tirunagari and learnt everything. Before his death, Swami Srisailesa, desired that Swami Manavala Mamunigal should teach Thiruvaimozhi many times to all. We should know that both Swami Srisailesa and Swami Manavala Mamunigal have helped in propagating Tiruvaimozhi. Another reform was carried out. Swami Vilancholai Pillai [விளாஞ்சோளை பிள்ளை] was one of the disciples of Swami Pillai Lokacharya. He was not a Brahmin. He was serving in Sri Ananta Padmanabha temple in Thiruvanantapuram. When he died, Swami Srisailesa did all the last rites. In the sannidhi of Swami Srisailesa, we can see he is holding a sceptre. Next to this sannidhi is Swami Manavala Mamunigal sannidhi. We will now see sloka 11:

sarva-dvaresu dehe ’smin
prakasa upajayate
jnanam yada tada vidyad
vivrddham sattvam ity uta

"The manifestations of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge."

If we find three boys sitting or standing, we can identify who is sitting and who is standing. But such clarity is not found in the three qualities and so how to identify which quality is surfacing at a given time? Sri Krishna replies in this sloka and says that it was simple. Tada vidyad vivrddham satvam ity uta = then understand that satva guna has developed [on the surface]. When? Asmin dehe = in this body, jnanam = Gyana, prakasa upajayate = brightly shines, sarva dvaresu = from all thresholds [like eyes, ears, mouth, mind, etc., which are gyanendriya]. In these places the knowledge should shine brightly. Then only we can perceive a matter in its true perspective. Sri Krishna tells that whenever we are able to perceive through our organs, any matter in its proper perspective, then we can conclude that satva quality is prominent in us. Mind should think properly, like other organs. We find misunderstanding between father and son or mother and daughter, etc. If one is able to understand properly the intention of the other, then such misunderstandings will vanish. Sometimes, we misunderstand others with good intentions, because of the words used. If satva quality is prominent, then we will know the good intentions and avoid misunderstandings. Satva guna will avoid confusion between pillar and thief, rope and snake, etc. Clarity of perception is indicative of satva quality. Satva quality will wipe out the misunderstandings in the generation gap. When we visit Acharyas, we find they are able to understand our intentions. Anyone can become like an Acharya, if satva quality is developed and nourished. It is a self test. Whenever we find that we are clear in our perceptions, we should try to repeat those causing satva quality, like the food we ate. Similarly, we should avoid all those which induced rajo and tamo qualities in us.