Bhashya
सा वा एषा देवता—तदेतत्प्राणात्मज्ञानकर्मफलं वागादीनामग्न्याद्यात्मत्वमुच्यते ।अथैना मृत्युमत्यवहत्—यस्मादाध्यात्मिकपरिच्छेदकरः पाप्मा मृत्युः प्राणात्मविज्ञानेनापहृतः, तस्मात्स प्राणोऽपहन्ता पाप्मनो मृत्योः ; तस्मात्स एव प्राणः, एना वागादिदेवताः, प्रकृतं पाप्मानं मृत्युम्, अतीत्य अवहत् प्रापयत् स्वं स्वमपरिच्छिन्नमग्न्यादिदेवतात्मरूपम् ॥
In plain words
This is indeed that divine principle. It is said that the fruit of action and meditation on the Self as the vital force is the realization of the cosmic nature of speech and the other organs as Fire and the other deities. Then, the vital force carried speech beyond death. Since the evil of death, which imposes the limitation of individuality, is destroyed by meditating on the Self as the vital force, that vital force is the slayer of the evil of death. Therefore, that vital force alone carried these deities of speech and the other organs beyond the evil of death, establishing each of them in their own unlimited, cosmic form as Fire and the other deities.
Close to the Sanskrit
That indeed is this deity—that this is the fruit of the action and knowledge of the self as prāṇa, namely, the state of being the self as Agni and others of speech and other organs, is said. Then, it carried her beyond death—since the evil which is death, which causes individual limitation, is destroyed by the knowledge of the self as prāṇa, therefore that prāṇa is the destroyer of the evil of death; therefore that prāṇa alone, having crossed over, carried these deities of speech and others to the contextually relevant evil of death, causing them to reach their own respective unlimited form as the deity Agni and others.