भ्यसो भ्यम्

As युष्मभ्यम् and अस्मभ्यम् ॥ As the sutra is constructed (भ्यसो भ्यम्) it is not easy to say whether the substitute is भ्यम् or अभ्यम् ॥ If it is भ्यम्, then we have two cases, (1) eliding the final द् of yushmad and asmad, by 7.2.90; and adding भ्यम् (2) eliding अद् of yushmad and asmad¬ by 7.2.90, and adding भ्यम् ॥ It will be shown hereafter that 7.2.90, is capable of two explanations, one by which yushmad and asmad lose their द् only, and by another अद् ॥ Similarly with अभ्यम् we have also two cases : Thus we have four cases, as (1) yushma + bhyam, (2) yushm + bhyam, (3) yushma + abhyam, (4) yushm + abhyam. In the case of the first (yushma + bhyam) we can get the proper form, though it may be objected that yushma + bhyam should be equal to युष्मेभ्यम् by 7.3.103: this ए substitution will not take place, however, by force of the maxim अङ्गवृत्त पुनर्वृत्तावविधिर्निर्दिष्ठितस्य \when an operation which is taught in the angadhikara has taken place, and another operation of the angadhikara is subsequently applicable, this latter operation is not allowed to take place.\

The second case is an impossibility, namely, yushm + bhyam can give us no form. The third case yushma + abhyam will give us the proper form युष्म꣡भ्यम् (अ + अ = अ by 6.1.97). Moreover the accent also will be on the middle युष्मभ्यम् by 6.1.161, the udatta अ of yushma being elided by the anudatta अ of अभ्यम्, the acute will be on the anudatta अ ॥ It should not be objected that in (VI. I. 161), the word अन्त of 6.1.159 is understood, and the accent will be on the final. We have shown in that sutra, that the udatta will fall on the आदि (beginning) of the anudatta term which causes the elision. The fourth alternative yushm + abhyam is free from all objections.,