पूजनात् पूजितम् अनुदात्तं काष्ठादिभ्यः

This refers to compounds, the first members of which are praise-denoting words. The word काष्ठादिभ्यः, is added to the sutra from a Vartika.

Thus काष्ठाध्यापकः, काष्ठाभिरूपकः, दारुणाध्यापकः, दारुणाभिरूपकः ॥
अमातापुत्र, अमातापुत्राध्यापकः । अमातापुत्राभिरूपक । अयुताध्यापकः । अयुताभिरूपकः । अद्भुत । अद्भुताध्यापकः । अनुक्त । अनुक्ताध्यापकः । भृश । भृशाध्यापकः । घोर । घोराध्यापकः । सुखः । सुखाध्यापकः । परम । परमाध्यापकः । सु । स्वध्यापकः । अति । अत्यध्यापकः । द्यौः । द्यौरध्यापकः । द्यौरभिरूपकः । स्वध्यापकः । अपुत्र । अपुत्राध्यापकः । कल्याण । कल्याणाध्यापकः ॥

Vart:- The final म् should be elided in forming these words. The word दारुणं is an adverb, and therefore in the accusative case, like ग्रामं गतः ॥ In such a case, there can be no compounding: hence the elision of म् is taught. This is the opinion of Vartika-kara Katyayana. According to Kasika, there is compounding under मयूरव्यंसकादि rule, and so म् is elided by the general rule of samasa. This becoming of अनुदात्त takes place in the compound, and after composition. In fact, it is an exception to the general rule by which a compound is finally acute 6.1.223 But there is no elision in दारुणमध्यापकः &c. and there is no loss of accent also of the second word. By the Vartika 'मलोपश्च', this further fact is also denoted, where the case-affix is not employed and so the म् is not heard, there the second member becomes anudatta. When there is no compounding, there is no elision of म् as दारुणमधीते, दारुणमध्यापकः ॥

Though the word पूजन would have implied its correlative term पूजित, the specific mention of पूजित in the aphorism indicates, that the word denoting पूजित should follow immediately after the word denoting पूजन ॥ In fact, this peculiar construction of the sutra, is a jnapaka of the existence of the following rule :-

इह प्रकरणे पञ्चमी निर्देशेऽपि नामन्तर्यमाश्रीयते \In this subdivision or context, though a word may be exhibited in the Ablative case, it does not follow that there should be consecutiveness between the Ablative and the word indicated by it\. This has been illustrated in the previous rule of यद्वृत्तान् नित्यम्, in explaning forms like यद्रयङ् वायुर्वाति &c.

Though the anuvritti of 'anudatta' was current, the express employment of this term in the sutra indicates that the prohibition (of anudatta) which also was current, now ceases.

On this subject, the following extract from the Commentary on Siddhanta-Kaumudi, will give the view of later Grammarians :- The words काष्ठ &c, are all synonyms of अद्भुत, meaning wonderful, prodigious: and are words denoting praise. This is an aphorism appertaining to samasa subject. In the examples the compounding takes place under the rule of Mayura vyansakadi.

Vart:- The elision of म् should be mentioned. दारुणम् + अध्यापकः, in making the compound of these two words, the elision of the case affix, in, this case म, is natural. The vartika, therefore, teaches nothing new, but only repeats this general rule in a particular form. This is the opinion of the authors of Kasika. But according to Kayyata, the commentator on the Great Bhashya, this aphorism is not a samasa rule: and the words दारुणम् &c, are adverbs not admitting of samasa; and so the rule applies to these words when they are not compounded. There is no authority for holding these to be compounds under the Mayuravyansakadi class. Haradatta also says, had this been intended to be a samasa rule, the word समासे would have been used in the sutra and this is valid. There is no adhikara of samasa here, that could have caused samasa and in this view, the vartika मलोपश्च also becomes effective: had it been a samasa rule, the vartika would have been redundant.

1 काष्ठ, 2 दारुण, 3 अमातापुत्र, 4 देश, 5 अनाज्ञात, 6 अनुज्ञात, 7 अपुत्र, 8 अयुत, 9 अद्भुत, 10 अनुक्त, 11 भृश, 12 घोर, 13 सुख्य, 14 परम, 15 सु, 16 अति, 17 कल्याण,