Devi Bhagavata Purana — Skandha 3 — Chapter 9
DB 3 9.1
गुणानां गुणपरिज्ञानवर्णनम् नारद उवाच गुणानां लक्षणं तात भवता कथितं किल । न तृप्तोऽस्मि पिबन्मिष्टं त्वन्मुखात्प्रच्युतं रसम्
guṇānāṃ guṇaparijñānavarṇanam nārada uvāca guṇānāṃ lakṣaṇaṃ tāta bhavatā kathitaṃ kila | na tṛpto'smi pibanmiṣṭaṃ tvanmukhātpracyutaṃ rasam
The description of the full knowledge of the qualities. Nārada said: Father, the characteristics of the qualities have indeed been told by you; I am not satisfied, drinking the sweet nectar that flows from your mouth.
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.2
गुणानां तु परिज्ञानं यथावदनुवर्णय । येनाहं परमां शान्तिमधिगच्छामि चेतसि
guṇānāṃ tu parijñānaṃ yathāvadanuvarṇaya | yenāhaṃ paramāṃ śāntimadhigacchāmi cetasi
But describe to me duly the full knowledge of the qualities, by which I may attain supreme peace in my mind.
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.3
व्यास उवाच इति पृष्टस्तु पुत्रेण नारदेन महात्मना । उवाच च जगत्कर्ता रजोगुणसमुद्भवः
vyāsa uvāca iti pṛṣṭastu putreṇa nāradena mahātmanā | uvāca ca jagatkartā rajoguṇasamudbhavaḥ
Vyāsa said: Thus questioned by his son, the great-souled Nārada, the maker of the world, who arose from the quality of rajas, spoke.
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.4
ब्रह्मोवाच शृणु नारद वक्ष्यामि गुणानां परिवर्णनम् । सम्यङ् नाहं विजानामि यथामति वदामि ते
brahmovāca śṛṇu nārada vakṣyāmi guṇānāṃ parivarṇanam | samyaṅ nāhaṃ vijānāmi yathāmati vadāmi te
Brahmā said: Listen, Nārada, I shall tell you the full description of the qualities. I do not know it perfectly; I speak to you according to my understanding.
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.5
सत्त्वं तु केवलं नैव कुत्रापि परिलक्ष्यते । मिश्रीभावात्तु तेषां वै मिश्रत्वं प्रतिभाति वै
sattvaṃ tu kevalaṃ naiva kutrāpi parilakṣyate | miśrībhāvāttu teṣāṃ vai miśratvaṃ pratibhāti vai
Sattva alone is nowhere at all observed; because of their state of mixture, it is mixedness that appears (everywhere).
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.6
यथा काचिद्वरा नारी सर्वभूषणभूषिता । हावभावयुता कामं भर्तुः प्रीतिकरी भवेत्
yathā kācidvarā nārī sarvabhūṣaṇabhūṣitā | hāvabhāvayutā kāmaṃ bhartuḥ prītikarī bhavet
Just as some excellent woman, adorned with all ornaments, endowed with amorous gestures and expressions, may indeed be a giver of pleasure to her husband,
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.7
मातापित्रोस्तथा सैव बन्धुवर्गस्य प्रीतिदा । दुःखं मोहं सपत्नीषु जनयत्यपि सैव हि
mātāpitrostathā saiva bandhuvargasya prītidā | duḥkhaṃ mohaṃ sapatnīṣu janayatyapi saiva hi
and likewise she is a giver of joy to her mother and father and to the circle of relatives, while that very same woman produces pain and bewilderment in her co-wives—
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.8
एवं सत्त्वेन तेनैव स्त्रीत्वमापादितेन च । रजसस्तमसश्चैव जनिता वृत्तिरन्यथा
evaṃ sattvena tenaiva strītvamāpāditena ca | rajasastamasaścaiva janitā vṛttiranyathā
so by that same sattva, when it has taken on womanhood, the activity produced by rajas and by tamas is of another kind.
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.9
रजसा स्त्रीकृतेनैव तमसा च तथा पुनः । अन्योन्यस्य समायोगादन्यथा प्रतिभाति वै तृतीयस्कन्धे गुणपरिज्ञानवर्णनं नाम नवमोऽध्यायः
rajasā strīkṛtenaiva tamasā ca tathā punaḥ | anyonyasya samāyogādanyathā pratibhāti vai tṛtīyaskandhe guṇaparijñānavarṇanaṃ nāma navamo'dhyāyaḥ
And again, by rajas that has been made a woman, and likewise by tamas, (things) appear otherwise through their mutual conjunction. In the third book, the ninth chapter, called the description of the full knowledge of the qualities.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 3 9.10
अवस्थानात्स्वभावेषु न वै जात्यन्तराणि च । लक्ष्यते विपरीतानि योगान्नारद कुत्रचित्
avasthānātsvabhāveṣu na vai jātyantarāṇi ca | lakṣyate viparītāni yogānnārada kutracit
From their abiding in their own natures there are no changes of kind; yet through conjunction, Nārada, contrary (natures) are somewhere observed.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 3 9.11
यथा रूपवती नारी यौवनेन विभूषिता । लज्जामाधुर्ययुक्ता च तथा विनयसंयुता
yathā rūpavatī nārī yauvanena vibhūṣitā | lajjāmādhuryayuktā ca tathā vinayasaṃyutā
Just as a beautiful woman, adorned with youth, endowed with modesty and sweetness, and likewise possessed of good breeding,
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.12
कामशास्त्रविधिज्ञा च धर्मशास्त्रेऽपि सम्मता । भर्तुःप्रीतिकरी भूत्वा सपत्नीनां च दुःखदा
kāmaśāstravidhijñā ca dharmaśāstre'pi sammatā | bhartuḥprītikarī bhūtvā sapatnīnāṃ ca duḥkhadā
and knowing the rules of the treatises on love, and also esteemed in the treatise on dharma — becoming a giver of pleasure to her husband, and a giver of pain to her co-wives,
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.13
मोहदुःखस्वभावस्था सत्त्वस्थेत्युच्यते जनैः । तथा सत्त्वं विकुर्वाणमन्यभावं विभाति वै
mohaduḥkhasvabhāvasthā sattvasthetyucyate janaiḥ | tathā sattvaṃ vikurvāṇamanyabhāvaṃ vibhāti vai
(she) abides in the nature of delusion and pain, yet is said by people to abide in sattva; so too sattva, undergoing modification, appears as another mode.
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.14
चोरैरुपद्रुतानां हि साधूनां सुखदा भवेत् । दुःखा मूढा च दस्यूनां सैव सेना तथागुणा
corairupadrutānāṃ hi sādhūnāṃ sukhadā bhavet | duḥkhā mūḍhā ca dasyūnāṃ saiva senā tathāguṇā
For an army would be a giver of pleasure to good people harassed by thieves, but the very same army is painful and stupefying to the robbers — such is (the way of) the qualities.
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.15
विपरीतप्रतीतिं वै वर्जयन्ति स्वभावतः । यथा च दुर्दिनं जातं महामेघघनावृतम्
viparītapratītiṃ vai varjayanti svabhāvataḥ | yathā ca durdinaṃ jātaṃ mahāmeghaghanāvṛtam
They (the qualities) indeed avoid, by their own nature, an inverted apprehension. And as when a bad day comes, covered over with a dense great cloud,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 3 9.16
विद्युत्स्तनितसंयुक्तं तिमिरेणावगुण्ठितम् । सिंचद्भूमिं प्रवर्षद्वै तमोरूपमुदाहृतम्
vidyutstanitasaṃyuktaṃ timireṇāvaguṇṭhitam | siṃcadbhūmiṃ pravarṣadvai tamorūpamudāhṛtam
joined with lightning and thunder, wrapped in darkness, drenching the earth and raining down — that is declared to be of the form of tamas.
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.17
यदेतत्कर्षकाणां वै तदेवातीव दुर्दिनम् । बीजोपस्करयुक्तानां सुखदं प्रभवत्युत
yadetatkarṣakāṇāṃ vai tadevātīva durdinam | bījopaskarayuktānāṃ sukhadaṃ prabhavatyuta
That which is for farmers — that very same excessively bad day becomes a giver of pleasure to those supplied with seed and implements.
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.18
अप्रच्छन्नगृहाणां च दुर्भगानां विशेषतः । तृणकाष्ठगृहीतानां दुःखदं गृहमेधिनाम्
apracchannagṛhāṇāṃ ca durbhagānāṃ viśeṣataḥ | tṛṇakāṣṭhagṛhītānāṃ duḥkhadaṃ gṛhamedhinām
But for householders whose houses are unroofed, and especially for the unfortunate, whose houses are made of grass and wood, it is a giver of pain;
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.19
प्रोषितभर्तृकाणां वै मोहदं प्रवदन्त्यपि । स्वभावस्था गुणाः सर्वे विपरीता विभान्ति वै
proṣitabhartṛkāṇāṃ vai mohadaṃ pravadantyapi | svabhāvasthā guṇāḥ sarve viparītā vibhānti vai
and for women whose husbands have gone abroad they say it is a giver of delusion. Thus all the qualities, though abiding in their own nature, appear inverted.
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.20
लक्षणानि पुनस्तेषां शृणु पुत्र ब्रवीम्यहम् । लघुप्रकाशकं सत्त्वं निर्मलं विशदं सदा
lakṣaṇāni punasteṣāṃ śṛṇu putra bravīmyaham | laghuprakāśakaṃ sattvaṃ nirmalaṃ viśadaṃ sadā
Now hear their marks, son; I shall tell (them). Sattva is light, illuminating, spotless, and always clear.
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.21
यदाङ्गानि लघून्येव नेत्रादीनीन्द्रियाणि च । निर्मलं च तथा चेतो गृह्णाति विषयान्न तान्
yadāṅgāni laghūnyeva netrādīnīndriyāṇi ca | nirmalaṃ ca tathā ceto gṛhṇāti viṣayānna tān
When the limbs are light indeed, and the senses beginning with the eyes (are light), and likewise the mind is spotless and does not grasp at objects of sense,
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.22
तदा सत्त्वं शरीरे वै मन्तव्यञ्च समुत्कटम् । जृम्भां स्तम्भं च तन्द्रां च चलञ्चैव रजः पुनः
tadā sattvaṃ śarīre vai mantavyañca samutkaṭam | jṛmbhāṃ stambhaṃ ca tandrāṃ ca calañcaiva rajaḥ punaḥ
then sattva is to be regarded as predominant in the body. Rajas, again, (produces) yawning, stiffness, drowsiness, and restlessness.
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.23
यदा तदुत्कटं जातं देहे यस्य च कस्यचित् । कलिं मृगयते कर्तुं गन्तुं ग्रामान्तरं तथा
yadā tadutkaṭaṃ jātaṃ dehe yasya ca kasyacit | kaliṃ mṛgayate kartuṃ gantuṃ grāmāntaraṃ tathā
When that has become predominant in the body of anyone whatsoever, he seeks to pick a quarrel and to go off to another village;
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.24
चलचित्तस्य सोऽत्यर्थं विवादे चोद्यतस्तथा । गुरुमावरणं कामं तमो भवति तद्यदा
calacittasya so'tyarthaṃ vivāde codyatastathā | gurumāvaraṇaṃ kāmaṃ tamo bhavati tadyadā
his mind is exceedingly restless and he is eager for dispute. And tamas is heavy and covering at will — when that (predominates),
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.25
तदाङ्गानि गुरूण्याशु प्रभवन्त्यावृतानि च । इन्द्रियाणि मनः शून्यं निद्रां नैवाभिवाञ्छति
tadāṅgāni gurūṇyāśu prabhavantyāvṛtāni ca | indriyāṇi manaḥ śūnyaṃ nidrāṃ naivābhivāñchati
then his limbs quickly become heavy and enveloped, and the senses (too); the mind is empty, and he desires nothing but sleep.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 3 9.26
गुणानां लक्षणान्येवं विज्ञेयानीह नारद । नारद उवाच विभिन्नलक्षणाः प्रोक्ताः पितामह गुणास्त्रयः
guṇānāṃ lakṣaṇānyevaṃ vijñeyānīha nārada | nārada uvāca vibhinnalakṣaṇāḥ proktāḥ pitāmaha guṇāstrayaḥ
Thus, Nārada, the marks of the qualities are to be known here. Nārada said: Grandfather, the three qualities have been declared to have different marks.
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.27
कथमेकत्र संस्थाने कार्यं कुर्वन्ति शाश्वतम् । परस्परं मिलित्वा हि विभिन्नाः शत्रवः किल
kathamekatra saṃsthāne kāryaṃ kurvanti śāśvatam | parasparaṃ militvā hi vibhinnāḥ śatravaḥ kila
How, in one and the same abode, do they perform their work perpetually? For when different enemies come together with one another —
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.28
एकत्रस्थाः कथं कार्यं कुर्वन्तीति वदस्व मे । ब्रह्मोवाच शृणु पुत्र प्रवक्ष्यामि गुणास्ते दीपवृत्तयः
ekatrasthāḥ kathaṃ kāryaṃ kurvantīti vadasva me | brahmovāca śṛṇu putra pravakṣyāmi guṇāste dīpavṛttayaḥ
tell me how, standing in one place, they do their work. Brahmā said: Listen, son, I shall explain: those qualities are like the workings of a lamp.
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.29
प्रदीपश्च यथा कार्यं प्रकरोत्यर्थदर्शनम् । वर्तिस्तैलं यथार्चिश्च विरुद्धाश्च परस्परम्
pradīpaśca yathā kāryaṃ prakarotyarthadarśanam | vartistailaṃ yathārciśca viruddhāśca parasparam
Just as a lamp performs its work, the showing of things, while the wick, the oil, and the flame are mutually opposed —
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.30
विरुद्धं हि तथा तैलमग्निना सह सङ्गतम् । तैलं वर्तिविरोध्येव पावकोऽपि परस्परम्
viruddhaṃ hi tathā tailamagninā saha saṅgatam | tailaṃ vartivirodhyeva pāvako'pi parasparam
for oil, when brought together with fire, is indeed opposed (to it); oil is the very opponent of the wick, and the fire too — mutually (opposed),
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.31
एकत्रस्थाः पदार्थानां प्रकुर्वन्ति प्रदर्शनम् । नारद उवाच एवं प्रकृतिजाः प्रोक्ता गुणाः सत्यवतीसुत
ekatrasthāḥ padārthānāṃ prakurvanti pradarśanam | nārada uvāca evaṃ prakṛtijāḥ proktā guṇāḥ satyavatīsuta
Standing together in one place, (the qualities) bring about the manifestation of things. Nārada said: Thus, O son of Satyavatī, the qualities born of Prakṛti have been declared,
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.32
विश्वस्य कारणं ते वै मया पूर्वं यथा श्रुतम् । व्यास उवाच इत्युक्तं नारदेनाथ मम सर्वं सविस्तरम्
viśvasya kāraṇaṃ te vai mayā pūrvaṃ yathā śrutam | vyāsa uvāca ityuktaṃ nāradenātha mama sarvaṃ savistaram
and they are indeed the cause of the universe, as I heard it formerly. Vyāsa said: When Nārada had thus told me everything in full detail —
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.33
गुणानां लक्षणं सर्वं कार्यं चैव विभागशः । आराध्या परमा शक्तिर्यया सर्वमिदं ततम्
guṇānāṃ lakṣaṇaṃ sarvaṃ kāryaṃ caiva vibhāgaśaḥ | ārādhyā paramā śaktiryayā sarvamidaṃ tatam
the whole definition of the qualities, and their effects severally — (he said:) the supreme Power is to be worshipped, she by whom all this is spread out,
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.34
सगुणा निर्गुणा चैव कार्यभेदे सदैव हि । अकर्ता पुरुषः पूर्णो निरीहः परमोऽव्ययः
saguṇā nirguṇā caiva kāryabhede sadaiva hi | akartā puruṣaḥ pūrṇo nirīhaḥ paramo'vyayaḥ
she who is both with qualities and without qualities, ever so according to the difference of effect. The Puruṣa is a non-doer, full, without striving, supreme, imperishable;
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.35
करोत्येषा महामाया विश्वं सदसदात्मकम् । ब्रह्मा विष्णुस्तथा रुद्रःसूर्यश्चन्द्रः शचीपतिः
karotyeṣā mahāmāyā viśvaṃ sadasadātmakam | brahmā viṣṇustathā rudraḥsūryaścandraḥ śacīpatiḥ
it is she, the Great Māyā, who makes this universe consisting of the existent and the non-existent. Brahmā, Viṣṇu and likewise Rudra, the Sun, the Moon, the husband of Śacī (Indra),
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.36
अश्विनौ वसवस्त्वष्टा कुबेरो यादसां पतिः । वह्निर्वायुस्तथा पूषा सेनानीश्च विनायकः
aśvinau vasavastvaṣṭā kubero yādasāṃ patiḥ | vahnirvāyustathā pūṣā senānīśca vināyakaḥ
the two Aśvins, the Vasus, Tvaṣṭā, Kubera, the lord of the waters (Varuṇa), Fire, Wind, and Pūṣan, the leader of the army (Skanda) and Vināyaka —
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.37
सर्वे शक्तियुताः शक्ताः कर्तुं कार्याणि स्वानि च । अन्यथा तेऽप्यशक्ता वै प्रस्पन्दितुमनीश्वराः
sarve śaktiyutāḥ śaktāḥ kartuṃ kāryāṇi svāni ca | anyathā te'pyaśaktā vai praspanditumanīśvarāḥ
all of them, being joined with her power, are able to perform their own tasks; otherwise they too would be powerless indeed, unable to stir, not lords at all.
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.38
सा चैव कारणं राजन् जगतः परमेश्वरी । समाराधय तां भूप कुरु यज्ञं जनाधिप
sā caiva kāraṇaṃ rājan jagataḥ parameśvarī | samārādhaya tāṃ bhūpa kuru yajñaṃ janādhipa
She alone, O king, the supreme Sovereign, is the cause of the world. Worship her fully, O lord of the earth; perform the sacrifice, O ruler of men —
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.39
पूजनं परया भक्त्या तस्या एव विधानतः । महालक्ष्मीर्महाकाली तथा महासरस्वती
pūjanaṃ parayā bhaktyā tasyā eva vidhānataḥ | mahālakṣmīrmahākālī tathā mahāsarasvatī
the worship of her alone, with the highest devotion, according to the prescribed rule. Mahālakṣmī, Mahākālī, and likewise Mahāsarasvatī —
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.40
ईश्वरी सर्वभूतानां सर्वकारणकारणम् । सर्वकामार्थदा शान्ता सुखसेव्या दयान्विता
īśvarī sarvabhūtānāṃ sarvakāraṇakāraṇam | sarvakāmārthadā śāntā sukhasevyā dayānvitā
she is the mistress of all beings, the cause of all causes, the giver of all desired objects, tranquil, easy to serve, filled with compassion,
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.41
नामोच्चारणमात्रेण वाञ्छितार्थफलप्रदा । देवैराराधिता पूर्वं ब्रह्मविष्णुमहेश्वरैः
nāmoccāraṇamātreṇa vāñchitārthaphalapradā | devairārādhitā pūrvaṃ brahmaviṣṇumaheśvaraiḥ
bestowing the fruit of the wished-for object by the mere utterance of her name; she was worshipped formerly by the gods, by Brahmā, Viṣṇu and Maheśvara,
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.42
मोक्षकामैश्च विविधैस्तापसैर्विजितात्मभिः । अस्पष्टमपि यन्नाम प्रसङ्गेनापि भाषितम्
mokṣakāmaiśca vividhaistāpasairvijitātmabhiḥ | aspaṣṭamapi yannāma prasaṅgenāpi bhāṣitam
and by various ascetics who had subdued themselves and desired liberation. Her name, even when indistinctly spoken, even spoken (only) incidentally,
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.43
ददाति वाञ्छितानर्थान्दुर्लभानपि सर्वथा । ऐ ऐ इति भयार्तेन दृष्ट्वा व्याघ्रादिकं वने
dadāti vāñchitānarthāndurlabhānapi sarvathā | ai ai iti bhayārtena dṛṣṭvā vyāghrādikaṃ vane
grants the desired objects, even those hard to obtain in every way. When one, stricken with fear on seeing a tiger or the like in the forest, (cries) "ai, ai" —
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.44
बिन्दुहीनमपीत्युक्तं वाञ्छितं प्रददाति वै । तत्र सत्यव्रतस्यैव दृष्टान्तो नृपसत्तम
binduhīnamapītyuktaṃ vāñchitaṃ pradadāti vai | tatra satyavratasyaiva dṛṣṭānto nṛpasattama
even though thus uttered without the anusvāra, it does indeed bestow what is wished for. As to that, O best of kings, there is the very instance of Satyavrata,
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.45
प्रत्यक्ष एव चास्माकं मुनीनां भावितात्मनाम् । ब्राह्मणानां समाजेषु तस्योदाहरणं बुधैः
pratyakṣa eva cāsmākaṃ munīnāṃ bhāvitātmanām | brāhmaṇānāṃ samājeṣu tasyodāharaṇaṃ budhaiḥ
and it is directly (known) to us, the sages of matured spirit. In the assemblies of brahmins his story (is told) by the wise;
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.46
कथ्यमानं मया राजञ्छ्रुतं सर्वं सविस्तरम् । अनक्षरो महामूर्खो नाम्ना सत्यव्रतो द्विजः
kathyamānaṃ mayā rājañchrutaṃ sarvaṃ savistaram | anakṣaro mahāmūrkho nāmnā satyavrato dvijaḥ
as it was recounted, O king, I heard it all in full detail. There was a twice-born named Satyavrata, without letters, a great fool;
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.47
श्रुत्वाऽक्षरं कोलमुखात्समुच्चार्य स्वयं ततः । बिन्दुहीनं प्रसंगेन जातोऽसौ विबुधोत्तमः
śrutvā'kṣaraṃ kolamukhātsamuccārya svayaṃ tataḥ | binduhīnaṃ prasaṃgena jāto'sau vibudhottamaḥ
having heard a syllable from the mouth of a boar and then having himself pronounced it — incidentally, and without the anusvāra — he became the foremost of the learned.
AI translation rendered from the Sanskrit, not a published edition
DB 3 9.48
ऐकारोच्चारणाद्देवी तुष्टा भगवती तदा । चकार कविराजं तं दयार्द्रा परमेश्वरी
aikāroccāraṇāddevī tuṣṭā bhagavatī tadā | cakāra kavirājaṃ taṃ dayārdrā parameśvarī
By his utterance of the syllable "ai" the goddess, the Blessed One, was then pleased, and the supreme Sovereign, melting with compassion, made him a king of poets.
AI translation rendered from the Sanskrit, not a published edition