Bhashya
एवं प्राणविज्ञानवतो जपकर्म विधित्स्यते ।यद्विज्ञानवतोजपकर्मण्यधिकारस्तद्विज्ञानमुक्तम् ।अथानन्तरम्, यस्माच्चैवंविदुषा प्रयुज्यमानं देवभावायाभ्यारोहफलं जपकर्म, अतःतस्मात् तद्विधीयते इह ।तस्य चोद्गीथसंबन्धात्सर्वत्र प्राप्तौपवमानानामिति वचनात्, पवमानेषु त्रिष्वपि कर्तव्यतायांप्राप्तायाम्, पुनः कालसंकोचं करोति— स वै खलु प्रस्तोता साम प्रस्तौति ।स प्रस्तोता, यत्र यस्मिन्काले, साम प्रस्तुतयात्प्रारभेत, तस्मिन्काल एतानि जपेत् ।अस्य च जपकर्मण आख्या अभ्यारोह इति ।आभिमुख्येनारोहत्यनेन जपकर्मणैवंविद्देवभावमात्मानमित्यभ्यारोहः ।एतानीति बहुवचनात्त्रीणि यजूंषि ।द्वितीयानिर्देशाद्ब्राह्मणोत्पन्नत्वाच्च यथापठित एव स्वरः प्रयोक्तव्यो न मान्त्रः ।याजमानं जपकर्म ॥
In plain words
Thus the recitation practice for one who understands the prana is enjoined. The knowledge qualifying one for this practice has already been explained. Because this recitation, when performed by the wise, leads to the attainment of the divine state, it is enjoined here. Since it is connected with the udgitha and applies generally to the pavamanas, the text narrows the time of performance: 'The prastota indeed chants the saman.' At whatever time he begins the saman, at that exact time he should recite these mantras. This recitation is named 'abhyaroha' because through it the knower ascends directly to the divine nature of the self. The plural 'these' indicates three yajus formulas. Because of their grammatical case and their origin in the Brahmana text, they must be chanted with the exact accentuation of their reading, not with the standard mantra accent. This is the sacrificer's recitation.
Close to the Sanskrit
Thus the japa action of one who knows the prana is desired to be enjoined. The knowledge in which one has qualification for the japa action has been stated. Now subsequently, since this japa action employed by the knowing person has the result of ascension to the divine state, therefore it is enjoined here. And because of its connection with the udgitha, upon the attainment everywhere due to the statement 'of the pavamanas', when the performance has been attained in all three pavamanas, he again makes a restriction of time: 'The prastota indeed chants the saman.' The prastota, where, at which time, he might commence the saman from the initiated, at that time he should recite these. And the name of this japa action is abhyaroha. Abhyaroha is so called because by this japa action the knower ascends towards the divine state of the self. From the plural 'these', [there are] three yajus formulas. Due to the designation in the second case and because they originate from the Brahmana, the accent should be employed exactly as read, not as a mantra accent. It is a sacrificer's japa action.