Bhashya
प्राणा वै यशो विश्वरूपम्- प्राणाः, श्रोत्रादयः वायवश्च मरुतः सप्तधा तेषु प्रसृताः यशः-इत्येतदाह मन्त्रः, शब्दा- विज्ञानहेतुत्वात् ।तस्यासत ऋषयः सप्त तीर इति-प्राणाः परिस्पन्दात्मकाः, त एव च ऋषयः, प्राणानेेतदाह मन्त्रः ।वागष्टमी ब्रह्मणा संविदानेति- ब्रह्मणा संवादं कुर्वन्ती अ- ष्टमी भवति ; तद्धेतुमाह- वागष्टमी ब्रह्मणां संवित्त इति ॥
In plain words
'The breaths themselves are fame, wearing every form' — the senses that begin with hearing, and the winds, the Maruts, spread out sevenfold among them: that is what the mantra means by fame, because they are what makes the knowing of sound possible at all. 'On its rim sat the seven seers' — the breaths, which are nothing but pulsation, restless movement itself, are those very seers; that is what the mantra is pointing to. 'Speech is the eighth, in communion with Brahman' — she earns the name eighth by carrying on a conversation with Brahman; and here is the reason given: 'Speech is the eighth, known together with the sacred utterances.'
Close to the Sanskrit
'The breaths, indeed, are fame, of every form' — the breaths, that is, the senses beginning with hearing, and the winds, the Maruts, spread sevenfold among them, are 'fame'; this the mantra states, because they are the cause of the cognition of sound. 'Of that, the seven seers sat on the rim' — the breaths, of the nature of pulsation, are themselves those very seers; this the mantra states with reference to the breaths. 'Speech is the eighth, in communion with Brahman' — she becomes the eighth by carrying on a dialogue with Brahman; he states the reason for that: 'Speech is the eighth, known together with the sacred utterances.'