21).

It was, again, Y[=a]jnavalkya (_Cat.Br_., I.3.

I.26), who protested against the priests' new demand that the benefit of the sacrifice should accrue in part to the priest; whereas it had previously been understood that not the sacrificial priest but the sacrificer (the worshipper, the man who hired the priest and paid the expenses) got all the benefit of the ceremony.

Against the priests' novel and unjustifiable claim Y[=a]jnavalkya exclaims: 'How can people have faith in this?
Whatever be the blessing for which the priests pray, this blessing is for the worshipper (sacrificer) alone.[18] It was Y[=a]jnavalkya, too, who rebutted some new superstition involving the sacrificer's wife, with the sneer, 'who cares whether the wife,' etc.

(_kas tad [=a]driyeta, ib._ 21).