by Swami Sivananda
The meditations connected with the subordinate members of sacrificial acts (Yajnangas) should be observed by the priest and not by the sacrificer.
Svaminah phalasruterityatreyah III.4.44 (469)
To the sacrificer (belongs the agentship in meditations) because the Sruti declares a fruit (for it): thus Atreya (holds).
Svaminah: of the master, of the sacrificer or Yajamana; Phalasruteh: from the declaration in Sruti of the results; Iti: so, thus; Atreyah: the sage Atreya (holds).
This is the view of the Purvapakshin or the opponent.
A doubt arises as to who is to observe the meditations connected with the subordinate members of sacrificial acts (Yajnangas), whether it is the sacrificer (Yajamana) or the priest (Ritvik).
The opponent, represented by the Sage Atreya, maintains that it is to be observed by the sacrificer, as the Sruti declares a special fruit for these meditations.
"There is rain for him and he brings rain for others who thus knowing meditates on the five-fold Saman as rain" (Chh. Up. II.3.2).
Hence the sacrificer only is the agent in those meditations which have a fruit. This is the opinion of the teacher Atreya.
Artvijyamityaudulomistasmai hi parikriyate III.4.45 (470)
(They are) the duty of the Ritvik (priest), this is the view of Audulomi, because he is paid for that (i.e., the performance of the entire sacrifice).
Artvijyam: the duty of the Ritvik (priest); Iti: thus; Audulomih: the sage Audulomi (thinks); Tasmai: for that; Hi: because; Parikriyate: he is paid.
The previous topic is continued.
The assertion that the meditations on subordinate members of the sacrifice are the work of the sacrificer (Yajamana) is unfounded.
But Audulomi says that they are to be done by the priest (Ritvik), because he is engaged (literally bought) for the sake of the Karma. As the priest is paid for all his acts, the fruit of all his acts, is as it were, purchased by the Yajamana (sacrificer). Therefore the meditations also fall within the performance of the work, as they belong to the sphere of that to which the sacrificer is entitled. They have to be observed by the priest and not the sacrificer.
This is the view of the sage Audulomi.
Srutescha III.4.46 (471)
And because the Sruti (so) declares.
Sruteh: from the Sruti; Cha: and.
The previous topic is concluded here.
The Ritvik is to make the Anga Upasana. But the fruit goes to the Yajamana.
"Whatever blessing the priests pray for at the sacrifice, they pray for the good of the sacrificer" (Sat. Br. I.3., I.26). "Therefore an Udgatri who knows this may say: what wish shall I obtain for you by my singing" (Chh. Up. I.7.8). The scriptural passages also declare that the fruit of meditations in which the priest is the agent, goes to the sacrificer.
All this establishes the conclusion that the meditations on subordinate parts of the sacrifice are the work of the priest.
Therefore, Audulomi's view is correct, being supported by the Sruti texts.