Śrīmad-Bhāgavatam 10.76.5
Blended reading (Sanskrit + English inline)
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āśu-toṣaḥ
—
he who is quickly pleased
Compound from synonyms (āśu + toṣaḥ). A standard epithet of Śiva — the easy-to-please. The Bhāgavatam uses it ironically here: Śiva's very generosity becomes the asura's noose. Prabhupāda repeatedly warns devotees not to approach āśu-toṣa devas for material boons.
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umā-patiḥ
—
the master of Umā
Compound from synonyms. Naming Śiva by his relation to Umā (Pārvatī) gentles the verse — even when about to grant a destructive boon, Śiva is a husband, a householder. The Bhāgavatam never reduces him to mere boon-machine.
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saṁvatsara
—
of a year
A full solar year of tapas. In dharma-śāstra a saṁvatsara is the ritually complete cycle. Śālva pays the full price; even so, what he buys is his own death — proof that ritual completeness without right object is empty.
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śaraṇam
—
for shelter
Same word that anchors the great śaraṇāgati verses — Gītā 18.66 (mām ekaṁ śaraṇaṁ vraja) and SB 11.5.41. Śālva goes to śaraṇa, but to the wrong feet and for the wrong reason. The grammar of surrender is empty when the heart is full of vengeance.
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vareṇa
—
with a benediction
Instrumental of vara — boon. Gauḍīyas distinguish vara (material boon) from prema (the gift of bhakti). Śiva offers vara; Kṛṣṇa to His devotees offers prema. Śālva, asked to choose, will choose accordingly.
Śālva worshiped Lord Śiva, who is famous as Āśutoṣa, “one who is quickly satisfied.” And yet Lord Śiva did not come to Śālva for an entire year because, being bhagavān, a great, all-knowing personality, he understood that any benediction given to Lord Kṛṣṇa’s enemy would be fruitless. Still, as stated by the words śaraṇam āgatam, Śālva had come to Lord Śiva for shelter, and thus to maintain the standard principle that a worshiper receives a benediction, Lord Śiva offered one to Śālva.
After a year, Siva, subdued (chandayam asa) Salva by the gift that Salva desired be given to him.
Śiva (bhagavān) appeared because he knew Śālva’s benediction would fail. He was the master of Umā, whose portion was māyā. “It was better if Śiva did not come.” Sālva was surrendered. If he did not respond people of this world would think that Śiva ignored those who surrendered. Generally as lord of the animals he hides himself by living in places for burning bodies and associating with its residents or appearing as Durvasā along with Dattatreya. It is not proper that Śiva encourage persons opposed to the Lord and increase their powers. He actually gave the benediction because the Lord had a great desire to fight.
Śiva was omniscient (bhagavān). He knew the uselessness of the benediction requested. He was the husband of Umā, the devotee of the Lord. He was pleased with Salva, because he had surrendered by performing a difficult vow. Śiva would be at fault if he ignored a surrendered person. The person’s actions would go in vain. A voice from the sky spoke, since Śiva did not personally appear. He was not internally pleased with the demon. It is not stated that he appeared directly.
Like a wealthy patron known for instant generosity who slows down only when a guest's request is ruinous, Lord Umāpati delays a full year — the delay itself is mercy, an interval in which the asura might still drop his vow.
My note
Source: vedabase.io