Bhashya
विधीयते ।एवमुत्तरेष्वपि त्रिषु वाक्येषु योजनीयम् ।ज्वलं द्वितीयस्य पादस्य आद्यं साम गीतिं जानीयात् ।नृसिं तृतीयस्य आद्यमित्युक्तार्थम् ।मृत्युं चतुर्थस्य आद्यमित्यादि गच्छतीत्यन्तम् उक्तार्थम् ।यस्मादिदं साम परमरहस्यतरम्, तस्मादिदं साम यत्र कुत्रचित्पुंसि न आचष्टे इति कथयितु- र्निषेधः ।यदि दातुमपेक्षते पुत्राय शुश्रूषवे शुश्रूषारताय आचार्योपसर्पणेन श्रवणेच्छायवते दास्यति दद्यादित्यर्थः ।अन्यस्मै शिष्याय प्रागुक्तलक्षणाय च इति ।इति-शब्दः सामदातृप्रतिग्रहीत्रोः अधिकारसमाप्तिं द्योतयति ॥
In plain words
That covers the first quarter -- and the same method carries straight through the three sentences that follow. 'Jvalam' opens the chant for the second quarter. 'Nṛsim' opens the third, the same way. 'Mṛtyum' opens the fourth, and everything after it, right down to the word 'attains,' follows the pattern we already know. Because this chant is about as secret as anything gets, whoever holds it is bound: never speak it to just anyone. But if a teacher wants to give it -- to his son, to someone obedient, someone devoted to serving him, someone who has come to him properly and genuinely wants to hear it -- then he may give it. The same goes for any other pupil who carries those same qualities. And with that word, the question of who may give this teaching, and who may receive it, is settled.
Close to the Sanskrit
[The first quarter's correlation] is enjoined. In the same way, it is to be applied in the remaining three sentences as well. One should know 'jvalam' as the opening chant-syllable of the second quarter. 'Nṛsim' [is] the opening of the third -- this has the meaning already stated. 'Mṛtyum' [is] the opening of the fourth, and so on, up to '...gacchati' -- [this too] has the meaning already stated. Since this sāman is the most supremely secret, therefore there is a prohibition for the one who would declare it: 'let him not declare this sāman to any person whatsoever.' If he wishes to give it -- to a son, to an obedient one, to one devoted to obedient service, by proper approach to the teacher, to one who desires to hear it -- he should give it, that is, he may impart it. [This applies also] to another, namely to a pupil possessed of the qualities already stated. The word 'iti' [here] indicates the conclusion of the eligibility of both the giver and the receiver of the sāman.