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Shloka 6

शिशुकस्य शिवशास्त्रप्राप्तिः (Śiśuka’s Attainment of Śaiva Teaching and Grace)

महादेवप्रसादस्य भाग्यापन्नस्य भाविनः । दुग्धाभिलाषप्रभवद्वारतामगमत्तपः

mahādevaprasādasya bhāgyāpannasya bhāvinaḥ | dugdhābhilāṣaprabhavadvāratāmagamattapaḥ

By the grace of Mahādeva, for one whose destiny had ripened and whose auspicious attainment was near, the austerity became as a doorway—born from the longing for milk.

महादेव-प्रसादस्यof Mahādeva’s grace
महादेव-प्रसादस्य:
Sambandha (सम्बन्ध/Genitive)
TypeNoun
Rootमहादेव (प्रातिपदिक) + प्रसाद (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी (6th/षष्ठी), एकवचन; तत्पुरुष-समास (षष्ठी-तत्पुरुष): ‘महादेवस्य प्रसादः’
भाग्य-आपन्नस्यof the fortunate one
भाग्य-आपन्नस्य:
Sambandha (सम्बन्ध/Genitive)
TypeAdjective
Rootभाग्य (प्रातिपदिक) + आपन्न (कृदन्त; आपद् धातु, क्त)
Formपुंलिङ्ग, षष्ठी (6th), एकवचन; कर्मधारय: ‘भाग्यं आपन्नः’ = fortunate; विशेषण (qualifying the implied person)
भाविनःof the one destined to be (future)
भाविनः:
Sambandha (सम्बन्ध/Genitive)
TypeAdjective
Rootभाविन् (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी (6th), एकवचन; विशेषण: ‘भविष्यति’ इति—future/impending
दुग्ध-अभिलाष-प्रभवत्-वारताम्a state arising from desire for milk
दुग्ध-अभिलाष-प्रभवत्-वारताम्:
Karma (कर्म/Direct object)
TypeNoun
Rootदुग्ध (प्रातिपदिक) + अभिलाष (प्रातिपदिक) + प्रभवत् (कृदन्त; भू धातु, शतृ/वत्) + वारता (प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन; बहुपद-तत्पुरुष: ‘दुग्धस्य अभिलाषः’ (षष्ठी) + ‘अभिलाषात् प्रभवत्’ (तृतीया/पञ्चमी-अर्थ) + ‘प्रभवद्वारता’ = milk-desire-born condition/state
अगमत्went/attained
अगमत्:
Kriya (क्रिया/Verb)
TypeVerb
Rootगम् (धातु)
Formलङ् (Imperfect/लङ्), प्रथमपुरुष (3rd), एकवचन; परस्मैपद
तपःausterity/penance
तपः:
Karta (कर्ता/Subject)
TypeNoun
Rootतपस् (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; कर्तृपद

Suta Goswami

Tattva Level: pati

Shiva Form: Mahādeva

Offering: naivedya

S
Shiva
M
Mahadeva

FAQs

It teaches that tapas becomes fruitful only when Śiva’s prasāda ripens one’s bhāgya; then even an ordinary impulse (like craving milk) can become a providential “doorway” toward the intended spiritual outcome.

In Shaiva Siddhanta, Saguna Śiva compassionately responds to the devotee’s condition; His prasāda turns discipline (tapas) into an effective means—like entering through a door—toward grace, worship, and eventual liberation.

The takeaway is to continue tapas with devotion and reliance on Śiva’s prasāda—supporting practice with mantra-japa (especially the Panchākṣarī, “Om Namaḥ Śivāya”) and disciplined observances rather than mere self-will.