Bhashya
तस्य हैतस्य ।तस्येति प्रकृतं प्राणमभिसंबध्नाति ।हएतस्येति मुख्यं व्यपदिशत्यभिनयेन ।साम्नः सामशब्दवा-च्यस्य प्राणस्य, यः स्वं धनम्, वेद ; तस्य ह किं स्यात् ?भवति हास्य स्वम् ।फलेन प्रलोभ्याभिमुखीकृत्य शुश्रूषवेआह— तस्य वै साम्नः स्वर एव स्वम् ।स्वर इति कण्ठ-गतं माधुर्यम्, तदेवास्य स्वं विभूषणम् ; तेन हि भूषित-मृद्धिमल्लक्ष्यत उद्गानम् ; यस्मादेवं तस्मात् आर्त्विज्यम्ऋत्विकर्मोद्गानम्, करिष्यन्, वाचि विषये, वाचि वागाश्रि-तम्, स्वरम्, इच्छेत इच्छेत, साम्नो धनवत्तां स्वरेण चि-कीर्षुरुद्गाता ।इदं तु प्रासङ्गिकं विधीयते ; साम्नः सौस्वर्येणस्वरवत्त्वप्रत्यये कर्तव्ये, इच्छामात्रेण सौस्वर्यं न भवतीति,दन्तधावनतैलपानादि सामर्थ्यात्कर्तव्यमित्यर्थः ।तयैवं सं-स्कृतया वाचा स्वरसंपन्नया आर्त्विज्यं कुर्यात् ।तस्मात्—यस्मात्साम्नः स्वभूतः स्वरः तेन स्वेन भूषितं साम, अतोयज्ञे स्वरवन्तम् उद्गातारम्, दिदृक्षन्त एव द्रष्टुमिच्छन्त्येव,धनिनमिव लौकिकाः ।प्रसिद्धं हि लोके— अथो अपि,यस्य स्वं धनं भवति, तं धनिनं दिदृक्षन्ते— इति ।
In plain words
Of that of this. The text connects 'of that' to the prāṇa just introduced. And 'of this' explicitly points to the principal breath. Whoever knows the wealth belonging to the sāman—which is prāṇa—what gain does he secure? Prosperity truly becomes his. Eliciting interest through the promised fruit and turning the attentive student toward the teaching, the teacher says: 'Tone alone is the wealth of that sāman.' Tone is the sweetness residing in the throat, and that indeed is its ornament; for adorned with it, the chanting appears prosperous. Therefore, when about to perform the priestly office of chanting, the udgātṛ should cultivate the voice rooted in speech, desiring to endow the sāman with the wealth of tone through his voice. This is incidentally prescribed here: since the conviction of musical excellence cannot be attained by a mere wish, physical preparations such as cleaning the teeth and drinking oils must be undertaken. With speech thus refined and endowed with proper tone, he should perform the sacrifice. Consequently, because tone is the very substance of the sāman, a sāman adorned with that tone makes people eager to see the tone-possessing udgātṛ at the sacrifice, just as worldly people long to see a wealthy man. For it is well known in the world that people desire to gaze upon anyone who possesses wealth.
Close to the Sanskrit
Of that of this. Of that connects to the prāṇa brought forward. And of this designates the primary one. Of the sāman expressed by the word sāman, of prāṇa, who knows his own wealth? His wealth indeed is. Enticing with fruit, making facing towards, to the one desiring to hear he says—tone indeed is the wealth of that sāman. Tone is sweetness residing in the throat, that very is his ornament; for adorned with that the chanting is perceived prosperous, from which thus therefore the priestly office, the ritual action of chanting, about to do, in speech, in the domain of speech, speech-dependent tone, should desire, wishing to effect the wealthiness of the sāman by tone the udgātṛ. This however is incidentally prescribed; when the conviction of possessing tone of the sāman is to be made, tone does not become by mere wish, meaning from capability teeth-cleaning and oil-drinking etc. should be done. With that thus refined speech endowed with tone he should do the priestly office. Therefore—from which tone is the own-state of the sāman, adorned with that own sāman, hence in sacrifice the tone-possessing udgātṛ, worldly people desire to see indeed, like a wealthy man. Well-known indeed in the world—and also, whose own wealth is, him the wealthy man they desire to see—thus.