Bhashya
मृत्युः— तम्, प्राणात्माभिमानरूपाभ्यो देवताभ्यः, अपच्छिद्य अपहृत्य,— प्राणात्माभिमानमात्रतयैव प्राणोऽपहन्तेत्युच्यते ; विरोधादेव तु पाप्मैवंविदो दूरं गतो भवति ; किं पुनश्चकार देवतानां पाप्मानं मृत्युमपहृत्येत्युच्यते— यत्र यस्मिन्, आसां प्राच्यादीनां दिशाम्, अन्तः अवसानम्, तत् तत्र, गमयांचकार गमनं कृतवानित्येतत् ।ननु नास्ति दिशामन्तः, कथमन्तं गमितवानिति ; उच्यते— श्रौतविज्ञानवज्जनावाधिनिमित्तकल्पितत्वादिशां तद्विरोधिजनाध्युषित एव देशो दिशामन्तः, देशान्तोऽरण्यमिति यद्वत्; इत्यदोषः ।तत्तत्र गमयित्वा, आसां देवतानाम्, पाप्मन इति द्वितीयाबहुवचनम्, विन्यदधात् विविधं न्यग्भावेनाद्धात्स्थापितवती, प्राणदेवता ; प्राणात्माभिमानशून्येष्वन्त्यजनेष्विति सामर्थ्यात् ; इन्द्रियसंसर्गजो हि स इति प्राण्याश्रयतावगम्यते ।तस्मात्तमन्यं जनम्, नैयात् न गच्छेत् संभाषणदर्शनादिभिर्न संसृजेत् ; तत्संसर्गे पाप्मना संसर्गः कृतः स्यात् ; पाप्माश्रयो हि सः ; तज्जननिवासं चान्तं दिगन्तशब्दवाच्यम्, नेयात्—जनशून्यमपि, जनमपि तद्देशवियुक्तम्, इत्यभिप्रायः ।नेदिति परिभयार्थे निपातः ; इत्थं जनसंसर्गे, पाप्मानं मृत्युम्, अन्ववायानीति— अनुअव अयानीति अनुगच्छेयमिति ; एवं भीतो न जनमन्तं चेयादिति पूर्वेण संबन्धः ॥
In plain words
After stripping away sin and death from the sensory deities, the prāna deity deposited that evil in the borderlands—the remote places inhabited by uncultured people who lack awareness of prāna, for sin originates from sense contact and requires a human locus. Because such people are the abode of sin, one should not associate with them through speech or sight, nor visit their remote settlements, fearing contamination. Thus, filled with caution lest one incur that evil, one should avoid such contact altogether.
Close to the Sanskrit
Death—having cut off and taken away that from the deities in the form of prāna identification, prāna is said to destroy because evil is distant from such a knower due to contradiction; what further is meant by 'having taken away the sin and death of the deities'? Where, in which end of these eastern and other directions, there it caused to go, meaning made the going. Objection: there is no end of directions, how could it cause to go to the end? Answer: since directions are imagined due to human obstruction akin to shruti knowledge, the place inhabited by people opposed to that is the end of directions, just like the forest is the end of the country; thus there is no fault. Having caused it to go there, the prāna deity placed down the sin of these deities in various ways, establishing it in a humbled state among outcaste people devoid of prāna self-identification, because sin arises from sense contact, it is understood to have living creatures as its locus. Therefore, one should not approach or go to that other person, should not associate through speech, sight, etc., for in associating with him, contact with sin would be made, since he is the abode of sin; one should not go to the habitation of such people or the limit signified by the word limit of directions, meaning even a place devoid of people or people separated from that country, this is the intention. 'Net' is a particle in the sense of intense fear: 'lest in contact with people, I might follow down sin and death,' thus frightened one should not approach a person or the limit, this is the connection with the previous.