Bhashya
कस्यैतत् ।य एवमेतत्सां प्राणं यथोक्तं निर्धारितम-हिमानं वेद — ‘अहमस्मि प्राण इन्द्रियविषयासङ्गैरासुरैःपाप्मभिरधर्षणीयो विशुद्धः ; वागादिपञ्चकं च मदाश्रयत्वा-दग्न्याद्यात्मरूपं स्वाभाविकविज्ञानोत्थेन्द्रियविषयासङ्गजनि-तासुरपाप्मदोषवियुक्तम् ; सर्वभूतेषु च मदाश्रयान्नाद्योपयोग-बन्धनम् ; आत्मा चाहं सर्वभूतानाम् , आङ्गिरसत्वान ;ऋग्यजुःसामोद्गीथभूतायाश्च वाच आत्मा, तद्व्याप्तेस्तन्निर्वर्तक-त्वाच्च ; मम साम्नो गीतिभावमापद्यमानस्य बाह्यं धनं भूषणंसौस्वर्यम् ; ततोऽप्यन्तरतरं सौवर्ण्यं लाक्षणिकं सौस्वर्यम् ;गीतिभावमापद्यमानस्य मम कण्ठादिस्थानानि प्रतिष्ठा; एवं- गुणोऽहं पुत्तिकादिशरीरेषु कात्स्न्येन परिसमाप्तः, अमूर्त- त्वात्सर्वगतत्वाच्च'— इति आ एवमभिमानाभिव्यक्तेर्वेद उपास्ते इत्यर्थः ॥
In plain words
Whose is this realization? He who understands this sāman as the breath in all its declared majesty knows: 'I am the breath, untouched by the dark stains of sensory clinging. Because they rest in me, the five senses beginning with speech shine with the light of fire and are cleansed of all ignorance born of desire. The nourishment of all beings depends on me. I am the self of all creatures, the living essence within every limb. I am the soul of the sacred chant—of ṛk, yajus, and sāman—because I pervade and sustain them all. For me, as I flow into song, my outer wealth and ornament is a sweet voice, and subtler still is that inner golden resonance. The throat and other bodily places are the resting-place of my song. Endowed with these qualities, formless and all-pervading, I exist fully in every creature, down to the tiniest ant.' This is how one should know and contemplate this truth.
Close to the Sanskrit
Whose is this? He who thus knows this sāman as the vital breath with its described majesty: 'I am the vital breath, unassailable by demonic sins which are attachments to sense objects, and pure; the group of five starting with speech, because they depend on me, have the nature of fire and others and are free from the demonic sinful flaws generated by sensory attachments arising from natural knowledge; and in all beings the binding of food utilization is based on me; and I am the self of all beings, because of being the essence born from limbs; and I am the self of speech which has become ṛk, yajus, sāman, and udgītha, because of its pervasion and because of being its accomplisher; for me, the sāman attaining the state of song, external wealth and ornament is good voice; subtler than that is the golden metaphorical good voice; the places starting with the throat are the support for me attaining the state of song; endued with such qualities I am completely finished in termite bodies and others, because of being formless and omnipresent'—thus up to the manifestation of such identification one knows and meditates, this is the meaning.