EXCELLENT EXPLANATIONS OF "NO PERSONAL EXERTION - SEEK ONLY SHREE NARAYANA-PRAPATTI"-SIDDHANTA FROM ["SRI BHUTAT AZHWAR'S IRANDAM THIRUVANDHADHI" BY N. RAJAGOPALAN, SPECIAL EDITION, 2002]:
Translation: "Even if the conscious self may not be able to realise its characteristic of dependence, it is but proper to hold on to the thought of His presence in the heart. Just as one canonly prepare the ground for a lake to hold rain water falling on a bush-ridden high land, but cannot make it rain".
"It is jivatma's nature to belong, and Paramatma's nature to own. Paramatma is the "Sheshi" (The Owner), and the jiva is the "shesha" (servant, owned) [note by Vishnudut1926: this is a part of "Nava Vidha Sambandha"-concept of Shree Ramanuja-Sampradaya, that is 9 relations between Lord Shree Narayana and jiva - please refer to this post - http://vishnudut1926.blogspot.ru/2013/11/nava-vidha-sambandham-nine-relationship.html]
Bhutat Alwar says that it is seldom that one is, in thought and action, alive to this fundamental characteristic. The Lord, on the contrary, is forever eager and keen to hold on to His dear possession because of His "Asritha Rakshanam".
One can prepare the ground and dig a lake there for storing rain water, but will it serve any purpose except as Varuna and his Antaryami Sriman Narayana grant that it serve the purpose for which it was designed by making rain to come down so as to enable it to fill.
Likewise, a devotee has the characteristic of being an appropriate storehouse for the Lord, which, by itself, does not constitute the upaya for reaching the Lord.
So a learned one intuits that the Lord is the upaya. Then the Lord's Grace descends on the devotee when he is thus evolved.
In a manner of speaking, even creating the ground by removing the mental block of avidya and karmavasanas is itself the Lords handiwork. For as Sri Thirumazhisai Piran asks:
"The Lord, Who as Sri Krishna quelled the bulls set as wager for the hand of Nappinnai, is the farmer who on his own sows the seed, and nurtures the plant of devotion in the devotee. Do we need to sow the seed by our exertion, in this field of samsara?"
Swami Nammazhwar also expresses the same thought in the following lines:
"This universe is a field which the Lord has been ploughing from time immemorial, sowing the seed, irrigating,adding manure to, and making it yield a rich harvest by His Extraordinary Love towards us".
Translation: "He is the Many-Splendored Supreme Controller around Whose proximity the lord of heavenly beings and the lotus-seated Brahma congregate to offer their prayers, and approaching Whom Rudra wearing the crescent on his matted locks, prayed to, for the redressal of his sin. Is there anyone worthy of such supplication other than that Lord?"
refers to Siva who wears on his crimson locks the lustreless crescent moon.
The story goes that the moon god (Chandra) who had married all twenty seven of Daksha's daughters, but was specially enamoured of only one of them viz. Rohini, to the neglect of everyone else incurred the wrath of Daksha who cursed him to wane into oblivion, and was saved from total extinction by Siva's boon to wear him on his head.
Azhwar in alluding to this, underscores the fact that even that Siva who had been the saviour of some like the moon, could not absolve himself of his own sin of "brahma-hati',and had to seek recourse to the Lord of MahaLakshmi (Bhagavan Shree Narayana) for his redemption.
By imploring Sriman Narayana, Rudra got relief from his sin of "brahma-hati".
"Sri Bhutat Azhwar's Irandam Thiruvandhadhi"
by N. Rajagopalan, special edition, 2002
OCR by Vishnudut1926, Moscow, December 2017