based on the vyakhyanam of Sri Periyavaccan Pillai
by Sri M.N. Ramanuja

Ekastvamasi lOkasya sraShTA samhArakastathA
adhyakShashcha anumantA cha guNamAyA samAvrita:

Recall:
The first slokam was concerned with the selection of the prApyam - the goal to be obtained. The second slokam is an explanation for the word 'namaste'. The need for the explanation arises for, though the word 'nama:' is common for other means also, as in 'madyAjI mAm namaskuru", here it is a synonym for 'sharaNa'. The going for 'sharaNam' that was advised in 'gachchadhvam Enam sharaNam sharaNyam puruSharShabhA:' was followed by namaskAram as in 'draupadyA sahitAs sarvE namashchakrur janArdanam' which proves that the word 'sharaNam' and 'namas' are synonymous.

Meaning:
lOkasya - of all the worlds
sraShTA - creator
tvam Eka: asi - You are the only one
tathA - likewise
samhAraka: - the annihilator (you alone)
adhyakSha: cha - patiently awaiting the time and opportunity for protecting
anumantA cha - Allowing a person who voluntarily involves himself in activities which lead to further imprisonment in the samsAra
guNamAyA samAvrita: - You are also curtained and made invisible by Prakruti which consists of three guNas called sattva, rajas and tamas.

Introduction:
Having mentioned the prApya and prApaka in the previous two verses, further slokams delineate the sharaNyatva (capability of providing refuge or surrenderability) as justification for accepting the upAya or the means in the previous slokam. This slokam, mentions the great qualities like omniscience etc connected with His being the origin of the universe. Just as "kAraNam tu dhyEya:" the origin is to be meditated upon, so also the origin is to be surrendered to. Because, after mentioning in "yO brahmANam vidadhAti pUrvam yO vai vEdAmscha prahiNOti tasmai" about the origin of the universe, comes "mumukShur vai sharaNam aham prapadyE" in which the vEdas ordain prapatti at His feet as the first rung in the ladder of liberation process.

Commentary:
lOkasya sraShTA -- the creator of every object that is directly tangible and heard from the Sruthis. tvam -- You. This singular is to eliminate specifically all other creators. As in "AkAshAd vAyu: vAyOr agni: agnEr Apa: adbhya: pruthivI" and in "brahmA asrujat" Vedas ascribe creatorship to achetanas and chetanas how can we say that the Lord is the creator of all? for, the one who is embedded in all chetanas and achetanas is the true creator. Manu said " svAt sharIrAt sisrukShur vividhA: prajA:". ParAshara said " sa Eva srujyas sa cha sargakartA sa Eva pAtyatti cha pAlyatE cha... varadO varENya:". BrahmasUtra states "tad abhi dhyAnAd eva tu tallingAt sa:". The word 'Eka' implies that He does not need any help or helper for His activities. "EkAkI na ramEta" implies that the loss if any, is His. "bahusyAm prajAyEya" implies that the sole purpose and benefit and pride of possession are all His own. "EkamEvAdvitIyam" implies the non-expectancy of any assistance or the absence of necessity for any co-executor. This aspect of unaidedness was stressed by NammazhvAr in "tani mAppugazhE enchAnrum". Thus when He can create and do all these alone without anybody's request or pleas, there is no need to reiterate that He would provide protection without doubt when some appellate actually requests for protection.

In the charama slokam "sarvadharmAn parityajya mAmEkam.." the word Eka stresses the absence of need for any means, whereas, in this slokam the word Eka stresses His unaided and single-handed creatorship.

tathA samhAraka: -- Just as You well-wishingly go about Your activities of creation, so also You alone can well-wishingly go about the destruction activity. After all it is only with Your best intentions and in the interest of the one whom You destroy that when You provided the chethanas with body and organs in order to enable them to achieve their social desires (purushArtha) , when some chethanas employing this body get down to unsocial activities tormenting and harassing other beings transgressing their limits, and in so doing irredeemably push themselves to perdition, then You destroy those bad elements with absolutely good intentions in their interest. This aspect also emphasises His refuge-worthiness because He does not allow the bad element to push himself to eternal perdition at his own hands.

adhyakShashcha -- He awaits patiently for the occasion or the event when the main purpose or objective of His creation -- that of voluntary generation of ardent desire for MokSha in these chethanas-- comes about.

See "AL pArtthu uzhitaruvAy kanDukoL" in TiruvandAdi. Using this body which was provided for the purpose of achieving the human desired needs, when the chetanas, not only get down to hunt for purushArthas, but in the process, subject themselves to the eternal cycle of creation and annihilation the Lord becomes disappointed in His expectations of the chetanas. See "vyasanEShu manuShyANAm bhrusham bhavati duhkhita:". So being the Lord, it is easy to imagine His obliging reaction when someone pleads for protection or redemption.

anumantA cha --- when out of indulgence and craving for other objects (other than God) the chetanas engage themselves in ritual and non-ritual activities in order to possess and enjoy them, the Lord turns His eyes away and ignores without inhibiting the chetanas. Why? God thinks " At least to obtain those trivial purushArthas, the chetana approached Me for help! I am omnipotent ever. Let me wait for the right time and place for redeeming and protecting the chetanas". So affectionate being the God, is it necessary to describe how well-wishingly obliging He would be if the chetana were to turn to Him and plead for protection.

guNamAyA samAvruta: --- what is the reason for these chetanas to become outward-faced away from God ? It is because of the Maya which is characterised by the three guNas. See "bhagavat svarUpa tirOdhAna karIm" . Since the Maya enshrouds this chetana it is equivalent to enshrouding Him from the chetana. If this chetana, which is His belonging, is a victim of the three guNas, and emotionally relents as in "poi ninra jnAnamum polla....", then He alone who is free from these guNas and omniscient, should take the chetana under His refuge. See "sattvAdayo na santIshe yatra cha prAkrutA guNA:" .

When the first slokam is a summary for everything, this slokam is a detailing of 'vishva bhAvana'. The characteristic of God is being a support for the creation sustenance and annihilation and also being non-expectant of any assistance. This aspect is described in this slokam.