Brahma Sutras – According to Shankara 3-4-13
Topic 13 - The meditations connected with the subordinate members of sacrificial acts are to be gone through by the priest and not by the sacrificer
स्वामिनः, फलश्रुतेरित्यात्रेयः ॥ ४४ ॥
svāminaḥ, phalaśruterityātreyaḥ || 44 ||
svāminaḥ—To the sacrificer; phala-śruteḥ—from the declaration of results in the Śruti; iti—thus; ātreyaḥ—Âtreya.
44. To the sacrificer (belongs the agentship in meditations), because the Śruti declares a fruit (for it); thus Ātreya (thinks).
The question is raised as to who is to observe the meditations connected with subordinate members of sacrificial acts, whether it is the sacrificer or the priest.
The opponent, represented by the sage Ātreya, holds that it is to be observed by the sacrificer as the Śruti declares a special fruit for these meditations.
आर्त्विज्यमित्यौडुलोमिः, तस्मै हि परिक्रीयते ॥ ४५ ॥
ārtvijyamityauḍulomiḥ, tasmai hi parikrīyate || 45 ||
ārtvijyam—The duty of the Ritvik (priest); iti—thus; auḍulomiḥ—Auḍulomi; tasmai—for that; hi—because; parikrīyate—he is paid.
45. (They are) the duty of the Ritvik (priest), thus thinks Auḍulomi, because he is paid for that (i.e. the performance of the whole sacrifice).
Since the priest is paid for all his acts, and thereby the fruit of all his acts is, as it were, purchased by the sacrificer, the meditations also come under this category and have to be observed by the priest and not the sacrificer.
This is the view of the sage Auḍulomi.
श्रुतेश्च ॥ ४६ ॥
śruteśca || 46 ||
śruteḥ—From the Śruti; ca—and.
46. And because the Śruti so declares.
“Whatever blessing the priests pray for at the sacrifice, they pray for the good of the sacrificer” (Sat. Br. 1. 8. 1. 26).
Such texts declare that the fruit of meditations in which the priest is the agent, goes to the sacrificer. Therefore Auḍulomi’s view is correct, being supported by the Śruti texts.