Today we will look at the form सस्मार 3As-लिँट् from श्रीमद्भागवतम् 4.7.35

ऋषय ऊचुः
अनन्वितं ते भगवन्विचेष्टितं यदात्मनाऽऽचरसि हि कर्म नाज्यसे ।
विभूतये यत उपसेदुरीश्वरीं न मन्यते स्वयमनुवर्ततीं भवान् ।। ४-७-३४ ।।
सिद्धा ऊचुः
अयं त्वत्कथामृष्टपीयूषनद्यां मनोवारणः क्लेशदावाग्निदग्धः ।
तृषार्तोऽवगाढो न सस्मार दावं न निष्क्रामति ब्रह्मसम्पन्नवन्नः ।। ४-७-३५ ।।

श्रीधर-स्वामि-टीका –
ऋषयस्तु कर्माण्यनुतिष्ठन्तस्तत्पुण्येन तत्फलेन च युज्यन्ते भगवति तु तदभावमालक्ष्य विस्मिताः स्तुवन्ति । अनन्वितमघटमानं यद्यस्मादात्मना स्वयं कर्माचरस्यनुतिष्ठसि न त्वज्यसे लिप्यसे । यतश्चान्ये विभूतये संपदे ईश्वरीं लक्ष्मीमुपसेदुर्भेजु: । यद्वा यत इति सार्वविभक्तिकस्तसि: । यामित्यर्थः । भवांस्तु स्वयमेवानुवर्तमानां तां न मन्यते नाद्रियते ।। ३४ ।। सिद्धास्तु तत्कथासुखमभिनन्दन्तः स्तुवन्ति । अयं नो मनोगजस्त्वत्कथैव मृष्टं शुद्धं पीयूषं तन्मयी या नदी तस्यामवगाढः प्रविष्टो दावाग्नितुल्यं संसारतापं न संस्मरति स्म । नच ततो निर्गच्छति । ब्रह्मसंपन्नवद्ब्रह्मैक्यं प्राप्त इव ।। ३५ ।।

Gita Press translation – The sages said : Singular are Your doings, O Lord, in that while You perform deeds Yourself, You are not affected by them. You do not think much even of Lakṣmī (the supreme goddess) whom everyone worships for the sake of prosperity, even though She Herself remains ever waiting on You.
The Siddhas said : Scorched by the wild fire of afflictions and oppressed by the thirst for sensuous enjoyment, this elephant of our mind has plunged into the river of pure nectar in the shape of Your stories and thinks no more of that forest conflagration nor comes out of the river, like one that has attained (oneness with) Brahma.”

सस्मार is derived from the धातुः √स्मृ (स्मृ चिन्तायाम्, भ्वादि-गणः, धातु-पाठः #१. १०८२)

In the धातु-पाठः, √स्मृ has no इत् letters. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, in कर्तरि प्रयोग:, √स्मृ takes परस्मैपद-प्रत्यया: by default. As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √स्मृ can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

The विवक्षा is लिँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्, hence the प्रत्ययः is तिप्।

(1) स्मृ + लिँट् । By 3-2-115 परोक्षे लिँट् , the affix लिँट् (Perfect Tense) comes after a verbal root in the sense of the past not of today, provided that the action is unperceived by the narrator.

(2) स्मृ + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) स्मृ + तिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “तिप्” as the substitute for the लकारः। By 3-4-115 लिट् च, a तिङ्-प्रत्यय: which comes in place of लिँट् gets the आर्धधातुक-सञ्ज्ञा। Therefore “तिप्” gets the आर्धधातुक-सञ्ज्ञा। This prevents 3-1-68 कर्तरि शप्‌ (which requires a सार्वधातुक-प्रत्यय: to follow) from applying.

(4) स्मृ + णल् । By 3-4-82 परस्मैपदानां णलतुसुस्थलथुसणल्वमाः, when they come in place of लिँट्, the nine परस्मैपद-प्रत्यया: – “तिप्”, “तस्”, “झि”, “सिप्”, “थस्”, “थ”, “मिप्”, “वस्” and “मस्” – are substituted by “णल्”, “अतुस्”, “उस्”, “थल्”, “अथुस्”, “अ”, “णल्”, “व” and “म” respectively.

(5) स्मृ + अ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(6) स्मृ स्मृ + अ । By 6-1-8 लिटि धातोरनभ्यासस्य, when लिँट् follows a verbal root, there is reduplication of the first portion – containing a single vowel – of the verbal root which is not already reduplicated. But if the verbal root (that has more than one vowel) begins with a vowel, then the reduplication is of the second portion – containing a single vowel.

Note: As per 1-1-59 द्विर्वचनेऽचि, we apply 6-1-8 लिटि धातोरनभ्यासस्य before applying 7-4-10 ऋतश्च संयोगादेर्गुणः।

(7) स्मर् स्मृ + अ । By 7-4-66 उरत्‌, a ऋवर्ण: of the अभ्यास: (reduplicate) takes the अकारादेश: when a प्रत्यय: follows. By 1-1-51 उरण् रपरः, in the place of ऋवर्ण: if an अण् letter (“अ”, “इ”, “उ”) comes as a substitute, it is always followed by a रँ (“र्”, “ल्”) letter.

(8) स स्मृ + अ । By 7-4-60 हलादिः शेषः, of the consonants of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), only the one (if any) at the beginning is retained, the rest are elided.
See question 1.

(9) स स्मर् + अ । By 7-4-10 ऋतश्च संयोगादेर्गुणः, a अङ्गम् which beings with a संयोग: (conjunct consonant) and ends in a ऋकार: takes गुण: when followed by a लिँट् affix. (As per 1-1-52 अलोऽन्त्यस्य, the ending ऋकार: of the अङ्गम् takes गुण:।) By 1-1-51 उरण् रपरः, in the place of ऋवर्ण: if an अण् letter (“अ”, “इ”, “उ”) comes as a substitute, it is always followed by a रँ (“र्”, “ल्”) letter.

(10) सस्मार । By 7-2-116 अत उपधायाः, a penultimate (उपधा) अकार: of a अङ्गम् gets वृद्धिः as the substitute when followed by a प्रत्ययः which is a ञित् or a णित्।

Questions:

1. Why doesn’t 7-4-61 शर्पूर्वाः खयः apply in step 8? (Which condition is not satisfied?)

2. Where has 6-4-24 अनिदितां हल उपधायाः क्ङिति been used in a तिङन्तं पदम् in the verses?

3. Can you spot a अभ्यास-लोप: in the verses?

4. Can you spot a “रिङ्”-आदेश: in the commentary?

5. Which सूत्रम् is used for the दीर्घादेश: in the form निष्क्रामति?

6. How would you say this in Sanskrit?
“Even during the day, the gopis thought of Sri Krishna only.” Use the अव्ययम् “दिवा” for “during the day.”

Easy questions:

1. Where has 6-4-14 अत्वसन्तस्य चाधातोः been used in the verses?

2. What would be an alternate form for the word न: used at the end of the second verse?