Sayana has commented on it.
नासदासीन नो सदासीत तदानीं नासीद रजो नो वयोमापरो यत |
किमावरीवः कुह कस्य शर्मन्नम्भः किमासीद गहनं गभीरम ||
10.129.01 The non-existent was not, the existent was not; then the world was
not, not the firmament, nor thatwhich is above (the firmament). How could there
by any investing envelope, and where? Of what (could there be)felicity? How
(could there be) the deep unfathomable water?
[The non-existent: sat, asat:
visible and invisibleexistence (asat s'as'avis.a_n.avatrirupa_khyam na_si_t:
Taittiri_ya Sam.hita_ 22.214.171.124); matter and spirit, prakr.tiand purus.a; the
First Cause or Brahma_ was in the beginning undeveloped in its effects, and
existed beforeboth; investing envelope: each element as created or developed is
invested by its rudiment; of what could therebe felicity: i.e., of whom or of
what living being could enjoyment, or fruition, whether of pain or pleasure,
bepredicated, there being no life?]
न मर्त्युरासीदम्र्तं न तर्हि न रात्र्या अह्न आसीत्प्रकेतः |
आनीदवातं सवधया तदेकं तस्माद्धान्यन न परः किं चनास ||
10.129.02 Death was not nor at that period immortality, there was no indication
of day, of night; That Oneunbreathed upon breathed of his own strength, other
than That there was nothing else whatever.
[Breathed:svadha_ = ma_ya_, or
prakr.ti (illusion or nature), the source of the world of phenomena; s'a =
breathed alongwith ma_ya_].
तम आसीत तमसा गूळमग्रे.अप्रकेतं सलिलं सर्वमािदम |
तुछ्येनाभ्वपिहितं यदासीत तपसस्तन्महिनाजायतैकम ||
10.129.03 There was darkness covered by darkness in the beginning, all this
(world) was undistinguishablewater; that empty united (world) which was covered
by a mere nothing, was produced through the power ofausterity.
= not penance, but the contemplation of things which were to be created:
yahsarvajn~ah sarvavit yasya jn~a_namayam tapah: Mund.a.ka Upanis.ad 1.1.9].
कामस्तदग्रे समवर्तताधि मनसो रेतः परथमं यदासीत |
सतो बन्धुमसति निरविन्दन हर्दि परतीष्याकवयो मनीषा ||
10.129.04 In the beginning there was desire, which was the first seed of mind;
sages having meditated in theirhearts have discovered by their wisdom the
connexion of the existent with te non-existent.
[Desire: i.e., in themind of the
तिरश्चीनो विततो रश्मिरेषामधः सविदासी.अ.अ.अत |
रेतोधाासन महिमान आसन सवधा अवस्तात परयतिः परस्तात ||
10.129.05 Their ray was stretched out, whether across, or below, or above;
(some) were shedders of seed,(others) were mighty; food was inferior; the eater
[Their ray was stretched out: a reference to thesuddenness of
creation, which was developed in the twinkling of an eye, like the flash of the
sun's ray. It was soquick that it was doubtful whether the things in the central
space (across) were created first, or those above orthose below; i.e., creation
took place simultaneously in all three portions of the universe. This was the
order inwhich things were created, but the development of the world was like a
flash of lightning, so that the series couldnot be distinguished (tatsr.s.t.va_
tadeva_nupra_vis.at: Taittiri_ya A_ran.yaka 8.6). Thus the notion of a
series,viz., from a_tma_ came the a_ka_s'a, from the a_ka_s'a the wind, from the
wind fire etc., is reconciled: a_tmanaa_ka_s'ah sambhu_ta
a_ka_s'a_dva_yurva_yoragnih: Taittiri_ya A_ran.yaka 8.1; whether across, or
below, orabove: tiras'cinah = across, tiryaksrotas, that in which the stream of
life is horizontal, i.e., the animal world;among the created objects some were
living creatures, others were great, as the sky etc., the former being
theenjoyers (bhokta_rah), the latter the things to be enjoyed (bhojyah), so the
creation was distinguished as thefood and the feeder].
को अद्धा वेद क इह पर वोचत कुत आजाता कुत इयंविस्र्ष्टिः |
अर्वाग देवा अस्य विसर्जनेनाथा को वेद यताबभूव ||
10.129.06 Who really knows? Who in this world may declare it! whence was this
creation, whence was itengendered? The gods (were) subsequent to the (world's)
creation; so who knows whence it arose?
[Whencewas it engendered: i.e., from
what material cause, and from what creative cause, did it arise?]
इयं विस्र्ष्टिर्यत आबभूव यदि वा दधे यदि वा न |
यो अस्याध्यक्षः परमे वयोमन सो अङग वेद यदि वा नवेद ||
10.129.07 He from whom this creation arose, he may uphold it, or he may not (no
one else can); he who is itssuperintendent in the highest heaven, he assuredly
knows, or if he knows not (no one else does).
[sa bhagavahkasmin pratis.t.hita:
Cha_ndogya Upanis.ad 7.24.1].
I think it's not actual commentary but it is H. H. Wilson translation based on Sayana commentary.