Bhashya
एष वै एष वायुः योऽयं पवते अयं यज्ञः ।ह वै इति प्रसिद्धार्थावद्योतकौ निपातौ ।वायुप्रतिष्ठो हि यज्ञः प्रसिद्धः श्रुतिषु, ‘स्वाहा वातेधाः’ ‘अयं वै यज्ञो योऽयं पवते’ इत्यादिश्श्रुतिभ्यः ।वात एव हि चलनात्मकत्वात्क्रियासमवायी, ‘वात एव यज्ञम्यारम्भको वातः प्रतिष्ठा’ इति च श्रवणात् ।एष ह यन् गच्छन् चलनं इदं सर्वं जगत् पुनाति पावयति शोधयति ।न हि अचलतः शुद्धिरस्ति ।दोषनिरसनं चलतो हि दृष्टं न स्थिरस्य ।यत् यस्माच्च यन् एष इदं सर्वं पुनाति, तस्मादेष एव यज्ञः यत्पुनातीति ।तस्यास्यैवं विशिष्टस्य यज्ञस्य वाक्च मन्त्रोच्चारणे व्यापृता, मनश्च यथाभूतार्थज्ञाने व्यापृतम्, ते एते वाङ्मनसे वर्तनी मार्गौ, याभ्यां यज्ञस्तायमानः प्रवर्तते ते वर्तनी ; ‘प्राणापानपरिचलनवत्या हि वाचश्चित्तस्य चोत्तरोत्तरक्रमो यद्यज्ञः’ इति हि श्रुत्यन्तरम् ।अतो वाङ्मनसाभ्यां
In plain words
This blowing wind is truly the sacrifice. The particles 'ha' and 'vai' indicate established meanings. That the sacrifice has its foundation in the wind is well known from scriptural passages such as 'Placed in the wind, svāhā' and 'This verily is the sacrifice which purifies.' Because wind alone possesses the nature of movement, it is inherently tied to action; as the scripture hears, 'Wind alone is the starter of the sacrifice, wind is its support.'
Close to the Sanskrit
This verily is this wind, which this purifies, this is the sacrifice. 'ha' and 'vai' are particles indicating well-known meanings. For the sacrifice based on wind is well-known from śrutis, from śrutis such as 'svāhā placed in wind', 'this verily is the sacrifice which this purifies' etc. Because wind alone, being by nature in motion, is connected with action, from the hearing that 'wind alone is the starter of the sacrifice, wind is the support'...