Bhashya
विना नामग्रहणं पञ्चविधस्य सप्तविधस्य च साम्न उपा-सनमुक्तम् ।अथेदानीं गायत्रादिनामग्रहणपूर्वकं विशिष्टफ-लानि सामोपासनान्तराण्युच्यन्ते ।यथाक्रमं गायत्रादीनांकर्मणि प्रयोग, तथैव मनो हिंकार, मनस सर्वकरणवृत्ती-नां प्राथम्यात् ।तदानन्तर्यात् वाक् प्रस्ताव, चक्षु उद्गीथ,श्रैष्ठ्यात् ।श्रोत्रं प्रतिहार, प्रतिहृतत्वात् ।प्राणो निधनम्,यथाक्तानां प्राणे निधनात्स्वापकाले ।एतद्गायत्रं साम प्राणेषुप्रोतम्, गायत्र्या प्राणसंस्तुतत्वात् ॥
In plain words
Meditation upon the fivefold and sevenfold Sāman has thus far been taught without naming specific forms. Now, other forms of Sāman meditation that yield specific fruits and incorporate names like Gāyatra are explained. Following the ritual application of Gāyatra and others in order: The mind is the Hiṅkāra, because it comes first among all mental and sensory functions. Speech is the Prastāva, following immediately after. The eye is the Udgītha, due to its preeminence. The ear is the Pratihāra, because it receives sounds. Prāṇa is the Nidhana, because all the senses dissolve into Prāṇa during deep sleep. Thus this Gāyatra Sāman is woven throughout the vital breaths, for Gāyatrī is praised as none other than Prāṇa itself.
Close to the Sanskrit
Meditation on the fivefold and sevenfold Sāman has been explained without taking specific names. Now, other Sāman meditations yielding distinct fruits, preceded by the taking of names such as Gāyatra, are expounded. In respective order of the application of Gāyatra and others in ritual: Mind is the hiṅkāra, because of the primacy of the mind among all sense functions. Because of its immediate succession, speech is the prastāva. The eye is the udgītha, because of its preeminence. The ear is the pratihāra, because of receiving sounds. Prāṇa is the nidhana, because of the merging of the aforementioned senses into prāṇa during deep sleep. This Gāyatra Sāman is woven in the prāṇas, because the Gāyatrī is praised in relation to prāṇa.