karmasvanAdiviShameShu samo dayALu:
	svenaiva kl^iptamapadeshamavekshamANa: |
svaprAptaye tanubhR^itAm tvarase mukunda
	svabhAvikam tava suhR^itvamidam gR^iNanti ||

Meaning:

mukunda 			- O Deepa Prakasha!
tanu bhR^itAm 			- The chetanas with their bodies 
karmasu 			- perform actions 
anAdi 				- since time began,
viShameShu 			- in different ways.
sama: 				- (Still) You treat them equally 
dayALu: 			- and with mercy.
sneva eva 			- You Yourself 
kl^iptam 			- create 
avekshamANa: 			- and expect 
apadesham 			- a small pretence, 
tvarase 			- and hurry
sva prAptaye 			- to attain for Yourself. 
gR^iNanti  			- They say
idam 				- that this 
suhR^itvam 			- friendship (to chetanas) 
svabhAvikam 			- comes naturally 
tava 				- to You.

Vyakhyana Saram:
In shloka 12, His divine quality of suhR^idam was spoken of. In this shloka and the next shloka, Swami Desikan further delineates that quality. It is through this quality that He develops the desire in the chetana toward surrender.

The vyutpatti is "shobhanam hR^idyasya sa: - suhR^it". That is, having a heart that shines. It is learnt from the Shastras, that desiring to capture everyone including those that avert their faces from Him while avoiding the issue of 'sarva mukti prasangam', He has created a few pretences ('apadesha'). Here, the word 'apadesha' shows yAdruchchika, prAsangika and Anushangika deeds that happen on their own, such as in "en Uraich sonnAy, en pEraich sonnAy, en adiyArgaLai nOkkinAy, avargaL vidAyaith thIrththAy, avargaLukku odhunga nizhalaik koduththAy". As said in "nanmai enRu pEridalAvadhoru thImaiyum kANAdhE", it is this that is difficult to see amongst most chetanas. It is amongst only a few that He can find a place suitable for Him. Even that is only by His effort. The quality underneath this is 'sauhArtam'. That quality is spoken about by Swami Desikan in this shloka.

The phrase 'tvarase mukunda' answers the issue whether gaining the chetana is a profit to Him or gaining Him is a profit to the chetana. By stating that it is He who desires and hurries to gain the chetana, it is shown that gaining the chetana is His profit. This is also mentioned by Azhvar in "inRu viNNulagam tharuvAnAy viraiginRAn vidhivagaiyE".